From adheesh at OCF.BERKELEY.EDU Mon Oct 1 16:36:35 2007 From: adheesh at OCF.BERKELEY.EDU (adheesh sathaye) Date: Mon, 01 Oct 07 09:36:35 -0700 Subject: Vedic manuscripts In-Reply-To: <4896FEF35D359441AB2A680756941DDD018A982C@MAIL2.mcs.usyd.edu.au> Message-ID: <161227081281.23782.13642040823696355660.generated@prod2.harmonylists.io> Dear scholars, Based on a set of conversations emerging at Robert Zydenbos's lecture here at the University of British Columbia last week, I am wondering if anyone might be able to provide their thoughts and/or references to scholarship regarding the question of the history of written manuscripts of the Vedic corpus--specifically the sa?hit?, but indeed any of the traditional ?ruti texts. What is the most current assessment of when Vedic texts began to be transmitted in writing? What is the earliest "hard" evidence--i.e., manuscripts and citations? Where did this first start happening, and in what scripts? Were some Vedic genres (e.g., Upanisads) more amenable to being represented on paper? Are there any premodern (commentatorial) discussions of this issue? And finally, what about translation? Had the Vedas been translated into vernacular or perhaps non-Indic languages before European scholarship? I will be most grateful for your thoughts and bibliographical references! Adheesh Sathaye Dept. of Asian Studies University of British Columbia From arlo.griffiths at LET.LEIDENUNIV.NL Mon Oct 1 16:06:34 2007 From: arlo.griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Mon, 01 Oct 07 18:06:34 +0200 Subject: journal rankings In-Reply-To: <4896FEF35D359441AB2A680756941DDD018A982C@MAIL2.mcs.usyd.edu.au> Message-ID: <161227081279.23782.690868751155702786.generated@prod2.harmonylists.io> Dear Mark, A few more words on this topic. I cannot unfortunately give precise references or websites, but recall that an initiative from the EU to rank journals came along within the last 1-2 years, and that scholars in Leiden (as, I presume, elsewhere) were asked to submit lists of journals relevant to their fields or perhaps there were already such lists (to which additions could be made). The important step was supplying an A, B or C rank behind each journal title. What we simply did here was to give the highest rank to all journals in our respective fields, regardless of whether they fulfilled requirements like being 'peer-reviewed' etc. Best, Arlo On Oct 1, 2007, at 1:09 PM, Mark Allon wrote: > Thank you to those who responded to my posting regarding journal > rankings. > > As all of you noted, such a ranking system is seriously flawed. > However, > this is being introduced in Australia and we have to respond and > influence the outcome. We will resister our concerns and attempt to > ensure that the "lists" are as comprehensive and as "reasonable" as > possible (although I know this will have many shortcomings). For this > purpose, if any of you have links to such documents already in place > (e.g. the Norwegian one mentioned by Lars), that would be helpful. > > Regards > Mark > > > Dr Mark Allon > Department of Indian Subcontinental Studies > University of Sydney > > >> -----Original Message----- >> From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik > Wujastyk >> Sent: Tuesday, September 25, 2007 11:57 PM >> To: INDOLOGY at liverpool.ac.uk >> Subject: Re: journal rankings >> >> I'm sure I'm not alone in watching with anxiety the growth of > importance >> in science publishing of journal ranking and "impact factors" such as >> citation counts. At the same time, many of us feel relief that these >> mechanisms have not yet had any major effect on our field. >> >> One can understand why bureaucrats are interested in these features, > and >> to some extent we are all affected. Some journals do appear to have > more >> circulation and impact than others. It's an easy argument to win >> that >> circulation = importance. But the counter-argument is that this >> leads > to >> the famous Wildean definition of a cynic, as the man who "knows the > price >> of everything and the value of nothing". After all, the biggest >> circulation publication in Britain (BY FAR) is the racist, > pornographic, >> sexist, sensationalist Sun ("FREDDIE STARR ATE MY HAMSTER"): but >> would > we >> want that measure to be used in assessing the work of universities? >> >> Lars has also quite rightly stated some of the dangers and >> deleterious >> side-effects of this type of metrication. The under-valuing of >> third-world journal publications is a chronic and reasonably >> widely-recognised problem. >> >> All this is yet another example of the reach of the audit culture >> over >> academic matters. And this in itself is a sign that finance and >> decision-making are now almost completely controlled by a separate > cadre >> of people who are not deeply educated in the matters that they > administer. >> Lacking the training to come to informed decisions about scholarly >> matters, they do require some criteria by which to get a grasp on >> what >> they control, and hence the rise of the audit culture. >> >> For those who may not know it already, there was a fine analysis of > some >> of these issues by a couple of anthropologists published in 1999: >> >> Audit Culture and Anthropology: Neo-Liberalism in British Higher > Education >> Cris Shore; Susan Wright >> The Journal of the Royal Anthropological Institute, Vol. 5, No. 4. >> Dec., 1999), pp. 557-575. >> Stable URL: http://links.jstor.org/sici?sici=1359- >> 0987%28199912%295%3A4%3C557%3AACAANI%3E2.0.CO%3B2-Q >> >> This article stirred up controversy, and discussion continued in the > pages >> of the JRAI in later issues. I recommend it strongly if you haven't > read >> it already. >> >> -- >> Dr Dominik Wujastyk >> Senior Research Fellow >> University College London >> http://www.ucl.ac.uk/histmed >> >> >> >> On Tue, 25 Sep 2007, Lars Martin Fosse wrote: >> >>> Such ranking is used at the university of Oslo (and also other > Norwegian >>> universities, I believe). It applies not only to Indology etc. >>> but to > all >>> subjects taught at our universities. >>> >>> The ranking system is incredibly annoying, because publishing in the > "best" >>> journals gives higher prestige and more money in the till. This >>> means > that >>> less illustrious journals, where e.g. Indologists might like to > publish as a >>> matter of solidarity og good academic politics, easily get > marginalized. I >>> had to deal with this nonsense when I was lecturer in Oslo a couple > of years >>> ago, and I found it extremely exasperating. It is another > bureaucratic >>> attack on scholarly independence and good common sense. >>> >>> When you apply for a job, the locus of publication should in > principle not >>> matter. But when you apply for research money, or your department > does, it >>> does matter. Avoid such ranking at all costs! >>> >>> Lars Martin Fosse >>> >>> >>> >>> From: >>> Dr.art. Lars Martin Fosse >>> Haugerudvn. 76, Leil. 114, >>> 0674 Oslo - Norway >>> Phone: +47 22 32 12 19 Fax: +47 850 21 250 >>> Mobile phone: +47 90 91 91 45 >>> E-mail: lmfosse at chello.no >>> http://www.linguistfinder.com/translators.asp?id=2164 >>> >>> >>> >>> >>> >>>> -----Original Message----- >>>> From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of >>>> Mark Allon >>>> Sent: Tuesday, September 25, 2007 5:58 AM >>>> To: INDOLOGY at liverpool.ac.uk >>>> Subject: journal rankings >>>> >>>> Dear Indology list members, >>>> >>>> >>>> >>>> Australia is attempting to adopt a ranking system for >>>> journals so that our publications and academic output can be >>>> "graded" (with consequences for university funding). If any >>>> of you know of such rankings currently in place for journals >>>> relevant to Indology, Buddhist Studies, and Asian Studies, >>>> please let me know. >>>> >>>> >>>> >>>> Regards >>>> >>>> Mark >>>> >>>> >>>> >>>> >>>> >>>> Dr Mark Allon >>>> >>>> Department of Indian Subcontinental Studies >>>> >>>> University of Sydney >>>> >>>> Brennan MacCallum Building A18 >>>> >>>> Sydney NSW 2006, Australia >>>> >>>> Phone 02-93513891; fax 02-93512319 >>>> >>>> >>> > Arlo Griffiths Instituut Kern, Universiteit Leiden Postbus 9515 2300 RA Leiden, the Netherlands phone: +31-(0)71-5272622 fax: +31-(0)71-5272956 email: From mmdesh at UMICH.EDU Mon Oct 1 23:24:32 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Mon, 01 Oct 07 19:24:32 -0400 Subject: Vedic manuscripts Message-ID: <161227081286.23782.2542591417245721181.generated@prod2.harmonylists.io> In one of the old ZikSA texts, in the list of six worst reciters (pAThakAdhama), we find likhita-pAThaka "one who reads from a written source." This shows the attitude of reciters toward written Vedas. Clearly, even after the Vedic texts were written down, using the written Veda as a source was looked down upon. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Peter Wyzlic Sent: Mon 10/1/2007 7:07 PM To: INDOLOGY at liverpool.ac.uk Subject: Re: Vedic manuscripts On Mon, 1 Oct 2007 09:36:35 -0700 adheesh sathaye wrote: > What is the most current assessment of when Vedic texts >began to be transmitted in writing? What is the earliest >"hard" evidence--i.e., manuscripts and citations? Where >did this first start happening, and in what scripts? >Were some Vedic genres (e.g., Upanisads) more amenable >to being represented on paper? Are there any premodern > (commentatorial) discussions of this issue? In his account of India, Al-Biruni (973-1048) says somewhere that the Veda has only recently been put into written form, and that the Indians generally prefer oral transmission. I don't have the reference at hand, but it should be easily located in Sachau's translation. > And finally, >what about translation? Had the Vedas been translated >into vernacular or perhaps non-Indic languages before >European scholarship? I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian translation of the Upanishads has to be mentioned here. Hope it helps Peter Wyzlic -- Indologisches Seminar der Universit?t Bonn Regina-Pacis-Weg 7 D-53113 Bonn Deutschland / Germany From mark.allon at USYD.EDU.AU Mon Oct 1 11:09:24 2007 From: mark.allon at USYD.EDU.AU (Mark Allon) Date: Mon, 01 Oct 07 21:09:24 +1000 Subject: journal rankings Message-ID: <161227081276.23782.17002952051261055270.generated@prod2.harmonylists.io> Thank you to those who responded to my posting regarding journal rankings. As all of you noted, such a ranking system is seriously flawed. However, this is being introduced in Australia and we have to respond and influence the outcome. We will resister our concerns and attempt to ensure that the "lists" are as comprehensive and as "reasonable" as possible (although I know this will have many shortcomings). For this purpose, if any of you have links to such documents already in place (e.g. the Norwegian one mentioned by Lars), that would be helpful. Regards Mark Dr Mark Allon Department of Indian Subcontinental Studies University of Sydney >-----Original Message----- >From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk >Sent: Tuesday, September 25, 2007 11:57 PM >To: INDOLOGY at liverpool.ac.uk >Subject: Re: journal rankings > >I'm sure I'm not alone in watching with anxiety the growth of importance >in science publishing of journal ranking and "impact factors" such as >citation counts. At the same time, many of us feel relief that these >mechanisms have not yet had any major effect on our field. > >One can understand why bureaucrats are interested in these features, and >to some extent we are all affected. Some journals do appear to have more >circulation and impact than others. It's an easy argument to win that >circulation = importance. But the counter-argument is that this leads to >the famous Wildean definition of a cynic, as the man who "knows the price >of everything and the value of nothing". After all, the biggest >circulation publication in Britain (BY FAR) is the racist, pornographic, >sexist, sensationalist Sun ("FREDDIE STARR ATE MY HAMSTER"): but would we >want that measure to be used in assessing the work of universities? > >Lars has also quite rightly stated some of the dangers and deleterious >side-effects of this type of metrication. The under-valuing of >third-world journal publications is a chronic and reasonably >widely-recognised problem. > >All this is yet another example of the reach of the audit culture over >academic matters. And this in itself is a sign that finance and >decision-making are now almost completely controlled by a separate cadre >of people who are not deeply educated in the matters that they administer. >Lacking the training to come to informed decisions about scholarly >matters, they do require some criteria by which to get a grasp on what >they control, and hence the rise of the audit culture. > >For those who may not know it already, there was a fine analysis of some >of these issues by a couple of anthropologists published in 1999: > >Audit Culture and Anthropology: Neo-Liberalism in British Higher Education >Cris Shore; Susan Wright >The Journal of the Royal Anthropological Institute, Vol. 5, No. 4. > Dec., 1999), pp. 557-575. >Stable URL: http://links.jstor.org/sici?sici=1359- >0987%28199912%295%3A4%3C557%3AACAANI%3E2.0.CO%3B2-Q > >This article stirred up controversy, and discussion continued in the pages >of the JRAI in later issues. I recommend it strongly if you haven't read >it already. > >-- >Dr Dominik Wujastyk >Senior Research Fellow >University College London >http://www.ucl.ac.uk/histmed > > > >On Tue, 25 Sep 2007, Lars Martin Fosse wrote: > >> Such ranking is used at the university of Oslo (and also other Norwegian >> universities, I believe). It applies not only to Indology etc. but to all >> subjects taught at our universities. >> >> The ranking system is incredibly annoying, because publishing in the "best" >> journals gives higher prestige and more money in the till. This means that >> less illustrious journals, where e.g. Indologists might like to publish as a >> matter of solidarity og good academic politics, easily get marginalized. I >> had to deal with this nonsense when I was lecturer in Oslo a couple of years >> ago, and I found it extremely exasperating. It is another bureaucratic >> attack on scholarly independence and good common sense. >> >> When you apply for a job, the locus of publication should in principle not >> matter. But when you apply for research money, or your department does, it >> does matter. Avoid such ranking at all costs! >> >> Lars Martin Fosse >> >> >> >> From: >> Dr.art. Lars Martin Fosse >> Haugerudvn. 76, Leil. 114, >> 0674 Oslo - Norway >> Phone: +47 22 32 12 19 Fax: +47 850 21 250 >> Mobile phone: +47 90 91 91 45 >> E-mail: lmfosse at chello.no >> http://www.linguistfinder.com/translators.asp?id=2164 >> >> >> >> >> >>> -----Original Message----- >>> From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of >>> Mark Allon >>> Sent: Tuesday, September 25, 2007 5:58 AM >>> To: INDOLOGY at liverpool.ac.uk >>> Subject: journal rankings >>> >>> Dear Indology list members, >>> >>> >>> >>> Australia is attempting to adopt a ranking system for >>> journals so that our publications and academic output can be >>> "graded" (with consequences for university funding). If any >>> of you know of such rankings currently in place for journals >>> relevant to Indology, Buddhist Studies, and Asian Studies, >>> please let me know. >>> >>> >>> >>> Regards >>> >>> Mark >>> >>> >>> >>> >>> >>> Dr Mark Allon >>> >>> Department of Indian Subcontinental Studies >>> >>> University of Sydney >>> >>> Brennan MacCallum Building A18 >>> >>> Sydney NSW 2006, Australia >>> >>> Phone 02-93513891; fax 02-93512319 >>> >>> >> From pwyzlic at UNI-BONN.DE Mon Oct 1 23:07:28 2007 From: pwyzlic at UNI-BONN.DE (Peter Wyzlic) Date: Tue, 02 Oct 07 01:07:28 +0200 Subject: Vedic manuscripts In-Reply-To: Message-ID: <161227081284.23782.227047074348590098.generated@prod2.harmonylists.io> On Mon, 1 Oct 2007 09:36:35 -0700 adheesh sathaye wrote: > What is the most current assessment of when Vedic texts >began to be transmitted in writing? What is the earliest >"hard" evidence--i.e., manuscripts and citations? Where >did this first start happening, and in what scripts? >Were some Vedic genres (e.g., Upanisads) more amenable >to being represented on paper? Are there any premodern > (commentatorial) discussions of this issue? In his account of India, Al-Biruni (973-1048) says somewhere that the Veda has only recently been put into written form, and that the Indians generally prefer oral transmission. I don't have the reference at hand, but it should be easily located in Sachau's translation. > And finally, >what about translation? Had the Vedas been translated >into vernacular or perhaps non-Indic languages before >European scholarship? I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian translation of the Upanishads has to be mentioned here. Hope it helps Peter Wyzlic -- Indologisches Seminar der Universit?t Bonn Regina-Pacis-Weg 7 D-53113 Bonn Deutschland / Germany From falk at ZEDAT.FU-BERLIN.DE Tue Oct 2 06:34:55 2007 From: falk at ZEDAT.FU-BERLIN.DE (Harry Falk) Date: Tue, 02 Oct 07 08:34:55 +0200 Subject: Vedic manuscripts In-Reply-To: Message-ID: <161227081288.23782.6894645595042688809.generated@prod2.harmonylists.io> In my "Schrift im alten Indien", T?bingen 1993, I have tried to cite all sources on this topic on pp. 240ff. H. Falk Peter Wyzlic schrieb: > On Mon, 1 Oct 2007 09:36:35 -0700 > adheesh sathaye wrote: > >> What is the most current assessment of when Vedic texts began to be >> transmitted in writing? What is the earliest "hard" evidence--i.e., >> manuscripts and citations? Where did this first start happening, and >> in what scripts? Were some Vedic genres (e.g., Upanisads) more >> amenable to being represented on paper? Are there any premodern >> (commentatorial) discussions of this issue? > > In his account of India, Al-Biruni (973-1048) says somewhere that the > Veda has only recently been put into written form, and that the Indians > generally prefer oral transmission. I don't have the reference at hand, > but it should be easily located in Sachau's translation. > >> And finally, what about translation? Had the Vedas been translated >> into vernacular or perhaps non-Indic languages before European >> scholarship? > > I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian > translation of the Upanishads has to be mentioned here. > > Hope it helps > Peter Wyzlic > -- > Indologisches Seminar der > Universit?t Bonn > Regina-Pacis-Weg 7 > D-53113 Bonn > Deutschland / Germany > From gruenen at MAIL.SUB.UNI-GOETTINGEN.DE Tue Oct 2 10:59:36 2007 From: gruenen at MAIL.SUB.UNI-GOETTINGEN.DE (gruenendahl) Date: Tue, 02 Oct 07 12:59:36 +0200 Subject: avagraha in Malayalam Manuscript Message-ID: <161227081291.23782.11921645839842404943.generated@prod2.harmonylists.io> This may be a little late, and not really to the point: One Malayalam print of a Sanskrit text that actually notes avagrahas, I.C. Chacko's "Paniniya Pradyotam" (Ernakulam 1955), uses what is known as the florin symbol in typography. This suggests to me that there was no Malayalam sign available. For specimina see: www.sub.uni-goettingen.de/ebene_1/fiindolo/temp.htm from where you can download temp2.zip which contains some TIFFs from Chacko's book, with avagrahas in 1332 (Panini 5,4.76) and 1375 (Panini 5,4.131). Regards Reinhold Gr?nendahl ******************************************************************** Dr. Reinhold Gruenendahl Niedersaechsische Staats- und Universitaetsbibliothek Fachreferat sued- und suedostasiatische Philologien (Dept. of Indology) 37070 G?ttingen, Germany Tel (+49) (0)5 51 / 39 52 83 Fax (+49) (0)5 51 / 39 23 61 gruenen at mail.sub.uni-goettingen.de FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm In English: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm GRETIL - Goettingen Register of Electronic Texts in Indian Languages http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm From kauzeya at GMAIL.COM Tue Oct 2 11:57:01 2007 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Tue, 02 Oct 07 13:57:01 +0200 Subject: an article Message-ID: <161227081293.23782.2975460335602549888.generated@prod2.harmonylists.io> Dear Colleagues, In the midst of moving some things appear to have found a new home, away from me. Among other things, I cannot now locate my photocopy of C. Haebler, "Ein nautischer Ausdruck im Pali (Pa. lakara)" which appeared in Zeitschrift fur Vergleichende Sprachforschung 79 (1965) 112-122. Ordinarily this would not a cause of concern--billions live full lives without this paper. But I need it for my own modest efforts to destroy more forests in the name of progress. Is it possible someone might be able to scan this and send it to me? With many thanks in advance, JAS From arlo.griffiths at LET.LEIDENUNIV.NL Tue Oct 2 15:15:08 2007 From: arlo.griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Tue, 02 Oct 07 17:15:08 +0200 Subject: an article In-Reply-To: Message-ID: <161227081297.23782.7324789093530322462.generated@prod2.harmonylists.io> Kuhn's Zeitschrift/ZVS/Historische Sprachforschung is available also in your new domicile; you can take it from the fine University library here at your leisure. Arlo On Oct 2, 2007, at 1:57 PM, Jonathan Silk wrote: > Dear Colleagues, > > In the midst of moving some things appear to have found a new home, > away > from me. Among other things, I cannot now locate my photocopy of C. > Haebler, "Ein nautischer Ausdruck im Pali (Pa. lakara)" which > appeared in > Zeitschrift fur Vergleichende Sprachforschung 79 (1965) 112-122. > Ordinarily > this would not a cause of concern--billions live full lives without > this > paper. But I need it for my own modest efforts to destroy more > forests in > the name of progress. > > Is it possible someone might be able to scan this and send it to me? > > With many thanks in advance, JAS > Arlo Griffiths Instituut Kern, Universiteit Leiden Postbus 9515 2300 RA Leiden, the Netherlands phone: +31-(0)71-5272622 fax: +31-(0)71-5272956 email: From mhs23 at CAM.AC.UK Tue Oct 2 16:52:51 2007 From: mhs23 at CAM.AC.UK (Mark Singleton) Date: Tue, 02 Oct 07 17:52:51 +0100 Subject: Asian Medicine, Special Yoga Issue Message-ID: <161227081301.23782.1983226689055149325.generated@prod2.harmonylists.io> Dear All, I would like to draw your attention to the new special yoga issue of _Asian Medicine, Tradition and Modernity_, guest-edited by myself. _Asian Medicine_ is a multidisciplinary journal aimed at researchers and practitioners of Asian medicine in Asia as well as western countries. This new issue examines yoga's changing status with regard to medicine, health and healing, offering a range of insights into their interaction and mutual appropriation in modern and pre-modern times. As such it provides a timely opportunity for critical reflection on yoga's function and status, both with regard to Indian systems of medicine, and more generally. Copies can be ordered through IASTAM (http://www.iastam.org/collateral/Flyer02B.pdf) or Brill (http://www.brill.nl/asme). See below for a list of contents. Best wishes, Mark Singleton CONTENTS: Editorial MARK SINGLETON Academic Articles A Preliminary Survey of Modern Yoga Studies ELIZABETH DE MICHELIS Yoga and Physical Education: Swami Kuvalayananda's Nationalist Project JOSEPH S. ALTER Stretching for Health and Well-being: Yoga and Women in Britain, 1960-1980 SUZANNE NEWCOMBE Suggestive Therapeutics: New Thought's Relationship to Modern Yoga MARK SINGLETON Narrativity and Empiricism in Classical Indian Accounts of Birth and Death: The Mahābhārata and the Saṃhitās of Caraka and Suśruta FRED SMITH Daoyin: Chinese Healing Exercises LIVIA KOHN Practice Report Magical Movements ('phrul 'khor): Ancient Tibetan Yogic Practices from the B?n Religion and their Migration into Contemporary Medical Settings M.A. CHAOUL Resources The Identification of an Illustrated Haṭhayoga Manuscript and its Significance for Traditions of 84 Āsanas in Yoga GUDRUN B?HNEMANN Endpiece GEOFFREY SAMUEL Review -- From kauzeya at GMAIL.COM Tue Oct 2 16:49:25 2007 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Tue, 02 Oct 07 18:49:25 +0200 Subject: an article In-Reply-To: Message-ID: <161227081299.23782.13427361578028506461.generated@prod2.harmonylists.io> With thanks to my colleague, I will mention in my own defense that according to the computer catalogue, we do not own the year in question. But the computer is perhaps not always right--in fact, the cataloguing is often problematic--so I shall trust Arlo and my own eyes in said fine University library, apologizing to my colleagues for believing a machine. (Arlo now tells me that the journal, having changed names several times, may be catalogued under a different name...) With sincere apologies, jonathan On 10/2/07, Arlo Griffiths wrote: > > Kuhn's Zeitschrift/ZVS/Historische Sprachforschung is available also > in your new domicile; you can take it from the fine University > library here at your leisure. > > Arlo > > On Oct 2, 2007, at 1:57 PM, Jonathan Silk wrote: > > > Dear Colleagues, > > > > In the midst of moving some things appear to have found a new home, > > away > > from me. Among other things, I cannot now locate my photocopy of C. > > Haebler, "Ein nautischer Ausdruck im Pali (Pa. lakara)" which > > appeared in > > Zeitschrift fur Vergleichende Sprachforschung 79 (1965) 112-122. > > Ordinarily > > this would not a cause of concern--billions live full lives without > > this > > paper. But I need it for my own modest efforts to destroy more > > forests in > > the name of progress. > > > > Is it possible someone might be able to scan this and send it to me? > > > > With many thanks in advance, JAS > > > > Arlo Griffiths > Instituut Kern, Universiteit Leiden > Postbus 9515 > 2300 RA Leiden, the Netherlands > > phone: +31-(0)71-5272622 > fax: +31-(0)71-5272956 > email: > > -- Prof. Dr. Jonathan Silk Instituut Kern / Universiteit Leiden Postbus 9515 2300 RA Leiden Netherlands From tomo.kono at MAC.COM Tue Oct 2 20:18:05 2007 From: tomo.kono at MAC.COM (Tomo Kono) Date: Tue, 02 Oct 07 21:18:05 +0100 Subject: Clay Sanskrit Library newsletter Sept 2007 Message-ID: <161227081304.23782.15602667764282246192.generated@prod2.harmonylists.io> Dear colleagues, I would like to draw your attention to the autumn issue of the Clay Sanskrit Library newsletter which includes information on newly published and forthcoming volumes. You can view this newsletter in html format by following this link http://www.claysanskritlibrary.org/newsletter/06_csl_news_sept07.php and you can subscribe to the CSL mailing list to receive future newsletters: http://www.claysanskritlibrary.org/newsletter.php I apologise in advance for cross-posting. Tomoyuki Kono Clay Sanskrit Library http://www.claysanskritlibrary.org Clay Sanskrit Library Newsletter: September 2007 Welcome to the autumn edition of the Clay Sanskrit Library Newsletter. For this season of harvest we have plenty to offer on our website, ranging from excerpts and text-critical notes to a guide to electronic publishing involving multiple languages and scripts. CONTENTS: Four New Volumes for October: Excerpts Now Available <#1> Book Extras: Ancillary Textual Notes <#2> Review of the ?Maha?bh?rata? <#3> New CSL Web Pages <#4> 1. FOUR NEW VOLUMES FOR OCTOBER: EXCERPTS NOW AVAILABLE The four volumes to be released this autumn embody the broad spectrum of Sanskrit literature covered by the Clay Sanskrit Library. Judit T?rzs?k?s double bill presents her fresh translation of the entertaining fables of ?Friendly Advice? as well as ?King V?krama?s Adventures.? With many helpful notes this volume is ideal for Sanskrit learners and younger Sanskritists. Linda Covill?s Buddhist romance (and anti-romance) brings one of India?s oldest k?vya works to a modern English readership. Justin Meiland?s translation of the concluding part of ?Shalya? describes graphically the downfall of Dur?y?dhana. Sheldon Pollock, now our joint General Editor, gives us the classic dramatization of the famous Ram?yana story in his ?Rama?s Last Act.? You can download excerpts of these volumes and more on our website . ?Friendly Advice? by N?r?ya?a & ?King V?krama?s Adventures? Judit T?rzs?k ?Friendly Advice? combines numerous animal fables with human stories. In one tale an intrusive ass is simply thrashed by his master, but the meddlesome monkey ends up with his testicles crushed. This volume also contains the compact version of ?King V?krama?s Adventures,? thirty-two popular tales about a generous emperor, told by thirty-two statuettes adorning his lion-throne. Download excerpt Handsome Nanda by A?vagho?a Linda Covill Nanda has it all?youth, money, good looks and a kittenish wife who fulfils his sexual and emotional needs. He also has the Buddha, a dispassionate man of immense insight and self-containment, for an older brother. When Nanda is made a reluctant recruit to the Buddha?s order of monks, he is forced to confront his all-too-human enslavement to his erotic and romantic desires. Download excerpt Read Translator?s Insights Maha?bh?rata Book Nine: Shalya (volume two of two) Justin Meiland In one of the most famous passages in the ?Maha?bh?rata,? Dur?y?dhana, the heroic but flawed king of the K?uravas, meets his end when he is dishonorably defeated in battle by his arch enemy, Bhima. Framing a fascinating account of the sacred sites along the river Sar?svati, the duel poignantly portrays the downfall of a once great hero in the face of a new order governed by Krishna, in which the warrior code is brushed aside in order to ensure the predestined triumph of the P?ndavas. Download excerpt Rama?s Last Act by Bhavabh?ti Sheldon I. Pollock ?Rama?s Last Act? by Bhava?bhuti is counted among the greatest Sanskrit dramas. The work at once dramatizes the ?Ram?yana??it is one of the earliest theatrical adaptations of Valm?ki?s epic masterpiece?and revises its most intractable episode, the hero?s rejection of his beloved wife. Human agency in the face of destiny, the power of love, and the capacity of art to make sense of such mysteries are the themes explored in this singular literary achievement of the Indian stage. Download excerpt 2. BOOK EXTRAS: ANCILLARY TEXTUAL NOTES You can consult new ancillary pages containing various text-critical notes to the Sanskrit text of the following volumes on this Book Extras page. We hope they will be useful to Sanskritists and those who would like to pay as much attention to the Sanskrit as to the English translation. The Birth of Kum?ra Text-critical Notes (HTML) Maha?bh?rata Book IV: Vir?ta Variant Readings (HTML) Maha?bh?rata Book VIII: Karna (volume one of two) Emendations to the Sanskrit Text (HTML) Maha?bh?rata Book IX: Shalya (volume one of two) List of textual variants and emendations (HTML) 3. REVIEW OF THE ?MAHA?BH?RATA? You can read the review of the current CSL volumes of the ?Maha?bh?rata? written by Simon Brodbeck here (PDF) , published in Religions of South Asia . 4. NEW CSL WEB PAGES Read ?The Clay Sanskrit Library and Electronic Publishing,? an insightful article on electronic publishing written by Stuart Brown, our XML maestro. We have a new page listing all current and future CSL volumes in alphabetical order of Sanskrit authors? names. From mccomas.taylor at ANU.EDU.AU Tue Oct 2 23:23:36 2007 From: mccomas.taylor at ANU.EDU.AU (McComas Taylor) Date: Wed, 03 Oct 07 09:23:36 +1000 Subject: an article In-Reply-To: Message-ID: <161227081306.23782.12149576562001400330.generated@prod2.harmonylists.io> Dear Jonathan - I have ordered this scan from our library - it may take a couple of days. Yours McComas Jonathan Silk wrote: > Dear Colleagues, > > In the midst of moving some things appear to have found a new home, away > from me. Among other things, I cannot now locate my photocopy of C. > Haebler, "Ein nautischer Ausdruck im Pali (Pa. lakara)" which appeared in > Zeitschrift fur Vergleichende Sprachforschung 79 (1965) 112-122. Ordinarily > this would not a cause of concern--billions live full lives without this > paper. But I need it for my own modest efforts to destroy more forests in > the name of progress. > > Is it possible someone might be able to scan this and send it to me? > > With many thanks in advance, JAS > -- =============================== Dr McComas Taylor Head, South Asia Centre Faculty of Asian Studies The Australian National University ACTON ACT 0200 Tel: +61 2 6125 3179 Fax: +61 2 6125 8326 Email: mccomas.taylor at anu.edu.au URL: http://asianstudies.anu.edu.au/wiki/index.php/Dr_McComas_Taylor Location: Room E4.26 Baldessin Precinct Building From olivia2002 at CIUDAD.COM.AR Wed Oct 3 07:28:32 2007 From: olivia2002 at CIUDAD.COM.AR (Olivia Cattedra) Date: Wed, 03 Oct 07 09:28:32 +0200 Subject: upanisads and plato Message-ID: <161227081295.23782.7183386251431528155.generated@prod2.harmonylists.io> Hello all dear colleagues In the course of a modification in my former research (Asceticism in India and Porphyry), I am looking now for the actual status quo of the theme, or who is working on, the comparition between the upanisads dialogues and those of Plato, any suggestion? thank you very much and all the best........Olivia ----- Original Message ----- From: "Harry Falk" To: Sent: Tuesday, October 02, 2007 8:34 AM Subject: Re: Vedic manuscripts > In my "Schrift im alten Indien", T?bingen 1993, I have tried to cite all > sources on this topic on pp. 240ff. > H. Falk > > > Peter Wyzlic schrieb: >> On Mon, 1 Oct 2007 09:36:35 -0700 >> adheesh sathaye wrote: >> >>> What is the most current assessment of when Vedic texts began to be >>> transmitted in writing? What is the earliest "hard" evidence--i.e., >>> manuscripts and citations? Where did this first start happening, and in >>> what scripts? Were some Vedic genres (e.g., Upanisads) more amenable to >>> being represented on paper? Are there any premodern (commentatorial) >>> discussions of this issue? >> >> In his account of India, Al-Biruni (973-1048) says somewhere that the >> Veda has only recently been put into written form, and that the Indians >> generally prefer oral transmission. I don't have the reference at hand, >> but it should be easily located in Sachau's translation. >> >>> And finally, what about translation? Had the Vedas been translated into >>> vernacular or perhaps non-Indic languages before European scholarship? >> >> I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian >> translation of the Upanishads has to be mentioned here. >> >> Hope it helps >> Peter Wyzlic >> -- >> Indologisches Seminar der >> Universit?t Bonn >> Regina-Pacis-Weg 7 >> D-53113 Bonn >> Deutschland / Germany >> > > > __________ Informacin de NOD32, revisin 2563 (20071001) __________ > > Este mensaje ha sido analizado con NOD32 antivirus system > http://www.nod32.com > > From antonio.jardim at GMAIL.COM Tue Oct 2 23:39:01 2007 From: antonio.jardim at GMAIL.COM (Antonio Ferreira-Jardim) Date: Wed, 03 Oct 07 09:39:01 +1000 Subject: an article In-Reply-To: <4702D2F8.70907@anu.edu.au> Message-ID: <161227081308.23782.7481424289424630623.generated@prod2.harmonylists.io> While on the topic of this journal, perhaps some members of this list are unaware of this very useful resource: http://www1.ku-eichstaett.de/SLF/EngluVglSW/HistSprF.htm Kind regards, Antonio Ferreira-Jardim UQ On 10/3/07, McComas Taylor wrote: > Dear Jonathan - I have ordered this scan from our library - it may take > a couple of days. > > Yours > > McComas > > Jonathan Silk wrote: > > Dear Colleagues, > > > > In the midst of moving some things appear to have found a new home, away > > from me. Among other things, I cannot now locate my photocopy of C. > > Haebler, "Ein nautischer Ausdruck im Pali (Pa. lakara)" which appeared in > > Zeitschrift fur Vergleichende Sprachforschung 79 (1965) 112-122. Ordinarily > > this would not a cause of concern--billions live full lives without this > > paper. But I need it for my own modest efforts to destroy more forests in > > the name of progress. > > > > Is it possible someone might be able to scan this and send it to me? > > > > With many thanks in advance, JAS > > > > > -- > =============================== > Dr McComas Taylor > Head, South Asia Centre > Faculty of Asian Studies > The Australian National University > ACTON ACT 0200 > > Tel: +61 2 6125 3179 > Fax: +61 2 6125 8326 > > Email: mccomas.taylor at anu.edu.au > URL: http://asianstudies.anu.edu.au/wiki/index.php/Dr_McComas_Taylor > Location: Room E4.26 Baldessin Precinct Building > From ucgadkw at UCL.AC.UK Wed Oct 3 14:42:11 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Wed, 03 Oct 07 15:42:11 +0100 Subject: upanisads and plato In-Reply-To: <000201c8058f$60f91d20$f049d4c9@usuario124d015> Message-ID: <161227081310.23782.13422075140788930481.generated@prod2.harmonylists.io> You should look into the work of Dr Will Rasmussen, currently the Bimal Matilal Lecturer in Indian philosophy at King's College London. He has worked and thought on this topic. As he is a member of this forum, he may already be aware of your enquiry. Best, Dominik Wujastyk On Wed, 3 Oct 2007, Olivia Cattedra wrote: > Hello all dear colleagues > > In the course of a modification in my former research (Asceticism in India > and Porphyry), I am looking now for the actual status quo of the theme, or > who is working on, the comparition between the upanisads dialogues and those > of Plato, any suggestion? thank you very much and all the best........Olivia > > > > > ----- Original Message ----- From: "Harry Falk" > To: > Sent: Tuesday, October 02, 2007 8:34 AM > Subject: Re: Vedic manuscripts > > >> In my "Schrift im alten Indien", T?bingen 1993, I have tried to cite all >> sources on this topic on pp. 240ff. >> H. Falk >> >> >> Peter Wyzlic schrieb: >>> On Mon, 1 Oct 2007 09:36:35 -0700 >>> adheesh sathaye wrote: >>> >>>> What is the most current assessment of when Vedic texts began to be >>>> transmitted in writing? What is the earliest "hard" evidence--i.e., >>>> manuscripts and citations? Where did this first start happening, and in >>>> what scripts? Were some Vedic genres (e.g., Upanisads) more amenable to >>>> being represented on paper? Are there any premodern (commentatorial) >>>> discussions of this issue? >>> >>> In his account of India, Al-Biruni (973-1048) says somewhere that the Veda >>> has only recently been put into written form, and that the Indians >>> generally prefer oral transmission. I don't have the reference at hand, >>> but it should be easily located in Sachau's translation. >>> >>>> And finally, what about translation? Had the Vedas been translated into >>>> vernacular or perhaps non-Indic languages before European scholarship? >>> >>> I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian >>> translation of the Upanishads has to be mentioned here. >>> >>> Hope it helps >>> Peter Wyzlic >>> -- >>> Indologisches Seminar der >>> Universit?t Bonn >>> Regina-Pacis-Weg 7 >>> D-53113 Bonn >>> Deutschland / Germany >>> >> >> >> __________ Informacin de NOD32, revisin 2563 (20071001) __________ >> >> Este mensaje ha sido analizado con NOD32 antivirus system >> http://www.nod32.com >> >> > From kengo.harimoto at UNI-HAMBURG.DE Wed Oct 3 21:33:46 2007 From: kengo.harimoto at UNI-HAMBURG.DE (Kengo Harimoto) Date: Wed, 03 Oct 07 23:33:46 +0200 Subject: avagraha in Malayalam Manuscript In-Reply-To: <470240BA.8104.DC03F9@mail.sub.uni-goettingen.de> Message-ID: <161227081315.23782.4592616968557908648.generated@prod2.harmonylists.io> Thanks for bringing back the topic. I have finally located the sign best interpreted as avagraha in the manuscript(s) I used. I think I can finally fulfill my promise... Scans are available at: http://homepage.mac.com/kengoharimoto/avagraha1.jpg "pa?caparvva?o 'vidy?d?n kle??n" http://homepage.mac.com/kengoharimoto/avagraha2.jpg "tu?abdo 'vadh" (this is the end of the line, and continues "?ra??rtha?".) http://homepage.mac.com/kengoharimoto/avagraha3.jpg "yogagrah?e 'sati" The second one is small and ambiguous, but the other two share a distinctive shape; the shape described by Asko Parpola in the post on September 2, 2007. As I mentioned in an earlier post, these are anomalies. It turns out that these fragments all come from a single folio (folio 4 of the manuscript of the P?ta?jalayoga??stravivara?a, perserved in the Oriental Manuscript Library, Trivandrum, L. 662). I could not find any more (although I cannot claim that I have been thorough). Now that I have scans of the Malayalam manuscripts I have used, I will try to submit them to Indoskript. -- kengo harimoto, NGMCP On Oct 2, 2007, at 12:59 , gruenendahl wrote: > This may be a little late, and not really to the point: > One Malayalam print of a Sanskrit text that actually notes avagrahas, > I.C. Chacko's "Paniniya Pradyotam" (Ernakulam 1955), uses what is > known as the florin symbol in typography. This suggests to me that > there > was no Malayalam sign available. > > For specimina see: > > www.sub.uni-goettingen.de/ebene_1/fiindolo/temp.htm > > from where you can download > > temp2.zip > > which contains some TIFFs from Chacko's book, with avagrahas in > 1332 (Panini 5,4.76) and > 1375 (Panini 5,4.131). > > Regards > Reinhold Gr?nendahl > > > > ******************************************************************** > > Dr. Reinhold Gruenendahl > Niedersaechsische Staats- und Universitaetsbibliothek > Fachreferat sued- und suedostasiatische Philologien > (Dept. of Indology) > > 37070 G?ttingen, Germany > Tel (+49) (0)5 51 / 39 52 83 > Fax (+49) (0)5 51 / 39 23 61 > gruenen at mail.sub.uni-goettingen.de > > FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN: > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm > In English: > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm > > GRETIL - Goettingen Register of Electronic Texts in Indian Languages > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm > From asko.parpola at HELSINKI.FI Thu Oct 4 04:17:27 2007 From: asko.parpola at HELSINKI.FI (Asko Parpola) Date: Thu, 04 Oct 07 07:17:27 +0300 Subject: avagraha in Malayalam Manuscript Message-ID: <161227081317.23782.6669173021416018755.generated@prod2.harmonylists.io> I could also locate my ms and sent yesterday a scan to N. Ganesan with the following comment: "I think that the Malayalam script originally did not have an avagraha sign. Some Malayali scholars, however, have now and then, though very rarely, used an avagraha sign, which they knew from other scripts. In this case, the sign has apparently been taken over from the devanagari script. It has been made angular, though, to distinguish it from the Malayalam sign for the retroflex Ta, which is too close to the devanagari avagraha." As Kengo Harimoto's scans have the same shape, this sign clearly was more widely known and seems to have become a regular (though not original) part of the Malayalam script. Best regards, Asko Parpola Quoting Kengo Harimoto : > Thanks for bringing back the topic. I have finally located the sign > best interpreted as avagraha in the manuscript(s) I used. I think I > can finally fulfill my promise... > > Scans are available at: > > http://homepage.mac.com/kengoharimoto/avagraha1.jpg > "pa?caparvva?o 'vidy?d?n kle??n" > > http://homepage.mac.com/kengoharimoto/avagraha2.jpg > "tu?abdo 'vadh" (this is the end of the line, and continues > "?ra??rtha?".) > > http://homepage.mac.com/kengoharimoto/avagraha3.jpg > "yogagrah?e 'sati" > > The second one is small and ambiguous, but the other two share a > distinctive shape; the shape described by Asko Parpola in the post on > September 2, 2007. > > As I mentioned in an earlier post, these are anomalies. It turns out > that these fragments all come from a single folio (folio 4 of the > manuscript of the P?ta?jalayoga??stravivara?a, perserved in the > Oriental Manuscript Library, Trivandrum, L. 662). I could not find > any more (although I cannot claim that I have been thorough). > > Now that I have scans of the Malayalam manuscripts I have used, I > will try to submit them to Indoskript. > > -- > kengo harimoto, NGMCP > > On Oct 2, 2007, at 12:59 , gruenendahl wrote: > > > This may be a little late, and not really to the point: > > One Malayalam print of a Sanskrit text that actually notes avagrahas, > > I.C. Chacko's "Paniniya Pradyotam" (Ernakulam 1955), uses what is > > known as the florin symbol in typography. This suggests to me that > > there > > was no Malayalam sign available. > > > > For specimina see: > > > > www.sub.uni-goettingen.de/ebene_1/fiindolo/temp.htm > > > > from where you can download > > > > temp2.zip > > > > which contains some TIFFs from Chacko's book, with avagrahas in > > 1332 (Panini 5,4.76) and > > 1375 (Panini 5,4.131). > > > > Regards > > Reinhold Gr?nendahl > > > > > > > > ******************************************************************** > > > > Dr. Reinhold Gruenendahl > > Niedersaechsische Staats- und Universitaetsbibliothek > > Fachreferat sued- und suedostasiatische Philologien > > (Dept. of Indology) > > > > 37070 G?ttingen, Germany > > Tel (+49) (0)5 51 / 39 52 83 > > Fax (+49) (0)5 51 / 39 23 61 > > gruenen at mail.sub.uni-goettingen.de > > > > FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN: > > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm > > In English: > > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm > > > > GRETIL - Goettingen Register of Electronic Texts in Indian Languages > > http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm > > > > Asko Parpola Institute for Asian and African Studies POB 59 (Unioninkatu 38 B) FIN-00014 University of Helsinki, Finland From christophe.vielle at UCLOUVAIN.BE Thu Oct 4 08:33:47 2007 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Thu, 04 Oct 07 10:33:47 +0200 Subject: avagraha in Malayalam Manuscript In-Reply-To: Message-ID: <161227081319.23782.13135336663908121704.generated@prod2.harmonylists.io> Very interesting. It could be useful to know the origin of the KUML L.662 mss. and find other examples to check if it comes from the same area/milieu as Parpola's ms. from the NellikkaaTTu Mana. It could be a local or temporally limited use in the history of Malayalam scipt. With best wishes, Chrsitophe Vielle >Thanks for bringing back the topic. I have >finally located the sign best interpreted as >avagraha in the manuscript(s) I used. I think I >can finally fulfill my promise... > >Scans are available at: > >http://homepage.mac.com/kengoharimoto/avagraha1.jpg >"pa?caparvva?o 'vidy?d?n kle??n" > >http://homepage.mac.com/kengoharimoto/avagraha2.jpg >"tu?abdo 'vadh" (this is the end of the line, and continues "?ra??rtha?".) > >http://homepage.mac.com/kengoharimoto/avagraha3.jpg >"yogagrah?e 'sati" > >The second one is small and ambiguous, but the >other two share a distinctive shape; the shape >described by Asko Parpola in the post on >September 2, 2007. > >As I mentioned in an earlier post, these are >anomalies. It turns out that these fragments >all come from a single folio (folio 4 of the >manuscript of the P?ta?jalayoga??stravivara?a, >perserved in the Oriental Manuscript Library, >Trivandrum, L. 662). I could not find any more >(although I cannot claim that I have been >thorough). > >Now that I have scans of the Malayalam >manuscripts I have used, I will try to submit >them to Indoskript. > >-- >kengo harimoto, NGMCP > >On Oct 2, 2007, at 12:59 , gruenendahl wrote: > >I could also locate my ms and sent yesterday a scan to N. Ganesan with the >following comment: > >"I think that the >Malayalam script originally did not have an avagraha sign. Some Malayali >scholars, however, have now and then, though very rarely, used an >avagraha sign, which they knew from other scripts. In this case, the >sign has apparently been taken over from the devanagari script. It has been >made angular, though, to distinguish it from the Malayalam sign for the >retroflex Ta, which is too close to the devanagari avagraha." > >As Kengo Harimoto's scans have the same shape, this sign clearly was more >widely known and seems to have become a regular (though not original) part >of the Malayalam script. > >Best regards, Asko Parpola From olivia2002 at CIUDAD.COM.AR Thu Oct 4 10:54:33 2007 From: olivia2002 at CIUDAD.COM.AR (Olivia Cattedra) Date: Thu, 04 Oct 07 12:54:33 +0200 Subject: upanisads and plato Message-ID: <161227081312.23782.77023828525748533.generated@prod2.harmonylists.io> Thank you very much, Dominik, much appreciated your instruction, all the best Olivia ----- Original Message ----- From: "Dominik Wujastyk" To: Sent: Wednesday, October 03, 2007 4:42 PM Subject: Re: upanisads and plato You should look into the work of Dr Will Rasmussen, currently the Bimal Matilal Lecturer in Indian philosophy at King's College London. He has worked and thought on this topic. As he is a member of this forum, he may already be aware of your enquiry. Best, Dominik Wujastyk On Wed, 3 Oct 2007, Olivia Cattedra wrote: > Hello all dear colleagues > > In the course of a modification in my former research (Asceticism in India > and Porphyry), I am looking now for the actual status quo of the theme, or > who is working on, the comparition between the upanisads dialogues and > those > of Plato, any suggestion? thank you very much and all the > best........Olivia > > > > > ----- Original Message ----- From: "Harry Falk" > To: > Sent: Tuesday, October 02, 2007 8:34 AM > Subject: Re: Vedic manuscripts > > >> In my "Schrift im alten Indien", T?bingen 1993, I have tried to cite all >> sources on this topic on pp. 240ff. >> H. Falk >> >> >> Peter Wyzlic schrieb: >>> On Mon, 1 Oct 2007 09:36:35 -0700 >>> adheesh sathaye wrote: >>> >>>> What is the most current assessment of when Vedic texts began to be >>>> transmitted in writing? What is the earliest "hard" evidence--i.e., >>>> manuscripts and citations? Where did this first start happening, and >>>> in >>>> what scripts? Were some Vedic genres (e.g., Upanisads) more amenable >>>> to >>>> being represented on paper? Are there any premodern (commentatorial) >>>> discussions of this issue? >>> >>> In his account of India, Al-Biruni (973-1048) says somewhere that the >>> Veda >>> has only recently been put into written form, and that the Indians >>> generally prefer oral transmission. I don't have the reference at hand, >>> but it should be easily located in Sachau's translation. >>> >>>> And finally, what about translation? Had the Vedas been translated >>>> into >>>> vernacular or perhaps non-Indic languages before European scholarship? >>> >>> I think, the "Oupnekhat" (or rather Sirr-e akbar), i.e. the Persian >>> translation of the Upanishads has to be mentioned here. >>> >>> Hope it helps >>> Peter Wyzlic >>> -- >>> Indologisches Seminar der >>> Universit?t Bonn >>> Regina-Pacis-Weg 7 >>> D-53113 Bonn >>> Deutschland / Germany >>> >> >> >> __________ Informacin de NOD32, revisin 2563 (20071001) __________ >> >> Este mensaje ha sido analizado con NOD32 antivirus system >> http://www.nod32.com >> >> > __________ Informaci?n de NOD32, revisi?n 2569 (20071003) __________ Este mensaje ha sido analizado con NOD32 antivirus system http://www.nod32.com From christophe.vielle at UCLOUVAIN.BE Thu Oct 4 12:04:17 2007 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Thu, 04 Oct 07 14:04:17 +0200 Subject: avagraha in Malayalam Manuscript Message-ID: <161227081322.23782.14204975555794651213.generated@prod2.harmonylists.io> Beside the history of Grantha-Malayalam script of the last centuries, still to be written (for palaeographical use), it could be noted that there exists in the modern typography of Malayaa.lam language a very rare sign used for the apostrophe or elision, similar to (and obviously borrowed from) the latin one, and that grammars call vi/s.lee.sa.m : ex. paa.tattuu'nnu ("from the field'") written for paa.tattuninnu With best wishes, Chrsitophe Vielle From mark.allon at USYD.EDU.AU Thu Oct 4 12:05:25 2007 From: mark.allon at USYD.EDU.AU (Mark Allon) Date: Thu, 04 Oct 07 22:05:25 +1000 Subject: journal rankings Message-ID: <161227081324.23782.9451256711001231769.generated@prod2.harmonylists.io> Dear Arlo, Thanks for this. Regards Mark >-----Original Message----- >From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of Arlo Griffiths >Sent: Tuesday, October 02, 2007 2:07 AM >To: INDOLOGY at liverpool.ac.uk >Subject: Re: journal rankings > >Dear Mark, > >A few more words on this topic. I cannot unfortunately give precise >references or websites, but recall that an initiative from the EU to >rank journals came along within the last 1-2 years, and that scholars >in Leiden (as, I presume, elsewhere) were asked to submit lists of >journals relevant to their fields or perhaps there were already such >lists (to which additions could be made). The important step was >supplying an A, B or C rank behind each journal title. What we simply >did here was to give the highest rank to all journals in our >respective fields, regardless of whether they fulfilled requirements >like being 'peer-reviewed' etc. > >Best, > >Arlo > >On Oct 1, 2007, at 1:09 PM, Mark Allon wrote: > >> Thank you to those who responded to my posting regarding journal >> rankings. >> >> As all of you noted, such a ranking system is seriously flawed. >> However, >> this is being introduced in Australia and we have to respond and >> influence the outcome. We will resister our concerns and attempt to >> ensure that the "lists" are as comprehensive and as "reasonable" as >> possible (although I know this will have many shortcomings). For this >> purpose, if any of you have links to such documents already in place >> (e.g. the Norwegian one mentioned by Lars), that would be helpful. >> >> Regards >> Mark >> >> >> Dr Mark Allon >> Department of Indian Subcontinental Studies >> University of Sydney >> >> >>> -----Original Message----- >>> From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik >> Wujastyk >>> Sent: Tuesday, September 25, 2007 11:57 PM >>> To: INDOLOGY at liverpool.ac.uk >>> Subject: Re: journal rankings >>> >>> I'm sure I'm not alone in watching with anxiety the growth of >> importance >>> in science publishing of journal ranking and "impact factors" such as >>> citation counts. At the same time, many of us feel relief that these >>> mechanisms have not yet had any major effect on our field. >>> >>> One can understand why bureaucrats are interested in these features, >> and >>> to some extent we are all affected. Some journals do appear to have >> more >>> circulation and impact than others. It's an easy argument to win >>> that >>> circulation = importance. But the counter-argument is that this >>> leads >> to >>> the famous Wildean definition of a cynic, as the man who "knows the >> price >>> of everything and the value of nothing". After all, the biggest >>> circulation publication in Britain (BY FAR) is the racist, >> pornographic, >>> sexist, sensationalist Sun ("FREDDIE STARR ATE MY HAMSTER"): but >>> would >> we >>> want that measure to be used in assessing the work of universities? >>> >>> Lars has also quite rightly stated some of the dangers and >>> deleterious >>> side-effects of this type of metrication. The under-valuing of >>> third-world journal publications is a chronic and reasonably >>> widely-recognised problem. >>> >>> All this is yet another example of the reach of the audit culture >>> over >>> academic matters. And this in itself is a sign that finance and >>> decision-making are now almost completely controlled by a separate >> cadre >>> of people who are not deeply educated in the matters that they >> administer. >>> Lacking the training to come to informed decisions about scholarly >>> matters, they do require some criteria by which to get a grasp on >>> what >>> they control, and hence the rise of the audit culture. >>> >>> For those who may not know it already, there was a fine analysis of >> some >>> of these issues by a couple of anthropologists published in 1999: >>> >>> Audit Culture and Anthropology: Neo-Liberalism in British Higher >> Education >>> Cris Shore; Susan Wright >>> The Journal of the Royal Anthropological Institute, Vol. 5, No. 4. >>> Dec., 1999), pp. 557-575. >>> Stable URL: http://links.jstor.org/sici?sici=1359- >>> 0987%28199912%295%3A4%3C557%3AACAANI%3E2.0.CO%3B2-Q >>> >>> This article stirred up controversy, and discussion continued in the >> pages >>> of the JRAI in later issues. I recommend it strongly if you haven't >> read >>> it already. >>> >>> -- >>> Dr Dominik Wujastyk >>> Senior Research Fellow >>> University College London >>> http://www.ucl.ac.uk/histmed >>> >>> >>> >>> On Tue, 25 Sep 2007, Lars Martin Fosse wrote: >>> >>>> Such ranking is used at the university of Oslo (and also other >> Norwegian >>>> universities, I believe). It applies not only to Indology etc. >>>> but to >> all >>>> subjects taught at our universities. >>>> >>>> The ranking system is incredibly annoying, because publishing in the >> "best" >>>> journals gives higher prestige and more money in the till. This >>>> means >> that >>>> less illustrious journals, where e.g. Indologists might like to >> publish as a >>>> matter of solidarity og good academic politics, easily get >> marginalized. I >>>> had to deal with this nonsense when I was lecturer in Oslo a couple >> of years >>>> ago, and I found it extremely exasperating. It is another >> bureaucratic >>>> attack on scholarly independence and good common sense. >>>> >>>> When you apply for a job, the locus of publication should in >> principle not >>>> matter. But when you apply for research money, or your department >> does, it >>>> does matter. Avoid such ranking at all costs! >>>> >>>> Lars Martin Fosse >>>> >>>> >>>> >>>> From: >>>> Dr.art. Lars Martin Fosse >>>> Haugerudvn. 76, Leil. 114, >>>> 0674 Oslo - Norway >>>> Phone: +47 22 32 12 19 Fax: +47 850 21 250 >>>> Mobile phone: +47 90 91 91 45 >>>> E-mail: lmfosse at chello.no >>>> http://www.linguistfinder.com/translators.asp?id=2164 >>>> >>>> >>>> >>>> >>>> >>>>> -----Original Message----- >>>>> From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of >>>>> Mark Allon >>>>> Sent: Tuesday, September 25, 2007 5:58 AM >>>>> To: INDOLOGY at liverpool.ac.uk >>>>> Subject: journal rankings >>>>> >>>>> Dear Indology list members, >>>>> >>>>> >>>>> >>>>> Australia is attempting to adopt a ranking system for >>>>> journals so that our publications and academic output can be >>>>> "graded" (with consequences for university funding). If any >>>>> of you know of such rankings currently in place for journals >>>>> relevant to Indology, Buddhist Studies, and Asian Studies, >>>>> please let me know. >>>>> >>>>> >>>>> >>>>> Regards >>>>> >>>>> Mark >>>>> >>>>> >>>>> >>>>> >>>>> >>>>> Dr Mark Allon >>>>> >>>>> Department of Indian Subcontinental Studies >>>>> >>>>> University of Sydney >>>>> >>>>> Brennan MacCallum Building A18 >>>>> >>>>> Sydney NSW 2006, Australia >>>>> >>>>> Phone 02-93513891; fax 02-93512319 >>>>> >>>>> >>>> >> > >Arlo Griffiths >Instituut Kern, Universiteit Leiden >Postbus 9515 >2300 RA Leiden, the Netherlands > >phone: +31-(0)71-5272622 >fax: +31-(0)71-5272956 >email: > From navadipanyaya at HOTMAIL.COM Fri Oct 5 07:52:59 2007 From: navadipanyaya at HOTMAIL.COM (JAGANADH GOPINADHAN) Date: Fri, 05 Oct 07 07:52:59 +0000 Subject: avagraha in Malayalam Manuscript In-Reply-To: Message-ID: <161227081326.23782.10277276488827562621.generated@prod2.harmonylists.io> Dear Collegues I am verymuch thankful to you all for taking up This discussion. I express my Sincier thanks to Kengo Haimito for providing the scaned images. With warm regardsJAGANADH.G LINGUIST HDG-LTSC-DACVELAYAMBALAMTHIRUVANANTHAPURAMP-H +91 9895420624 E-MAIL- jaganadh at cdactvm.in, navadipanyaya at hotmail.com / jaganadhg at gmail.com http://sabdabodha.googlepages.com http://jaganadhg.googlepages.com/mlmob www.malayalamresourceceter.org _________________________________________________________________ Get the new Windows Live Messenger! http://get.live.com/messenger/overview From navadipanyaya at HOTMAIL.COM Fri Oct 5 08:15:03 2007 From: navadipanyaya at HOTMAIL.COM (JAGANADH GOPINADHAN) Date: Fri, 05 Oct 07 08:15:03 +0000 Subject: avagraha in Malayalam Manuscript In-Reply-To: Message-ID: <161227081328.23782.8266079427891043546.generated@prod2.harmonylists.io> Collegue Do you mean ?????????????? or ????????????? If you aresaying about the 1st one ita diaallectact variation in North Kerala. The second one is correct according to the standard orthography of Malayalam.If the unicode text is not readable i shall provide an imagefile. >ex. paa.tattuu'nnu ("from the field'") written for paa.tattuninnuJAGANADH.G LINGUIST HDG-LTSC-DACVELAYAMBALAMTHIRUVANANTHAPURAMP-H+91 9895420624 E-MAIL- jaganadh at cdactvm.in,navadipanyaya at hotmail.com/jaganadhg at gmail.com http://sabdabodha.googlepages.comwww.malayalammorph.blogspot.comwww.malayalamresourceceter.org _________________________________________________________________ Get the new Windows Live Messenger! http://get.live.com/messenger/overview From emstern at VERIZON.NET Sun Oct 7 15:04:49 2007 From: emstern at VERIZON.NET (Elliot M. Stern) Date: Sun, 07 Oct 07 11:04:49 -0400 Subject: Dinesh Chandra Bhattacharya/Bhattacharyya In-Reply-To: Message-ID: <161227081332.23782.4543942203875539883.generated@prod2.harmonylists.io> P.L. Vaidya mentions in the preface to the "History of Navya-Nyaaya in Mithilaa" by Dineshchandra [sic] Bhattacharya says: "His contributions on the History of Vaidyaka, Dharma"saastra, Navya- Nyaaya and Sanskrit Grammar scattered in the pages of different scholarly journals will immortalise him". I think you will find that this is one person. On 07 Oct 2007, at 7:20 AM, Dominik Wujastyk wrote: > > The author Dinesh Chandra Bhattacharyya wrote a number of articles > on the cultural history of Bengal in the IHQ and similar journals > in the 1940s, including "New Light on Vaidyaka Literature", "Dates > of early historical records of Bengal," "Newly discovered copper- > plate from Tipperah," "Pala chronology?a reply to Prof. Banerjee," > "Mandana, Suresvara and Bhavabhuti : the problem of their > identity," "Sanskrit scholars of Akbar?s time," "Vasudeva > Sarvabhauma," etc. > > The author Dinesh Chandra Bhattacharya wrote the book "History of > Navya Nyaya in Mithila" and journal articles on nyaya, Bengal, > etc., at the same period. > > Can anyone confirm or refute whether these are two spellings of the > name of one person? > > I've checked the LC name authority list, and it doesn't deal with > the -yy- name. SARDS and other sources don't seem to engage with > the issue. > > Best, and thanks, > > -- > Dr Dominik Wujastyk > Senior Research Fellow > University College London > http://www.ucl.ac.uk/histmed > Elliot M. Stern 552 South 48th Street Philadelphia, PA 19143-2029 United States of America telephone: 215-747-6204 mobile: 267-240-8418 emstern at verizon.net From ucgadkw at UCL.AC.UK Sun Oct 7 11:20:14 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Sun, 07 Oct 07 12:20:14 +0100 Subject: Dinesh Chandra Bhattacharya/Bhattacharyya Message-ID: <161227081330.23782.4384878509340890113.generated@prod2.harmonylists.io> The author Dinesh Chandra Bhattacharyya wrote a number of articles on the cultural history of Bengal in the IHQ and similar journals in the 1940s, including "New Light on Vaidyaka Literature", "Dates of early historical records of Bengal," "Newly discovered copper-plate from Tipperah," "Pala chronology?a reply to Prof. Banerjee," "Mandana, Suresvara and Bhavabhuti : the problem of their identity," "Sanskrit scholars of Akbar?s time," "Vasudeva Sarvabhauma," etc. The author Dinesh Chandra Bhattacharya wrote the book "History of Navya Nyaya in Mithila" and journal articles on nyaya, Bengal, etc., at the same period. Can anyone confirm or refute whether these are two spellings of the name of one person? I've checked the LC name authority list, and it doesn't deal with the -yy- name. SARDS and other sources don't seem to engage with the issue. Best, and thanks, -- Dr Dominik Wujastyk Senior Research Fellow University College London http://www.ucl.ac.uk/histmed From mmdesh at UMICH.EDU Mon Oct 8 00:57:24 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Sun, 07 Oct 07 20:57:24 -0400 Subject: Forwarded message from Harry Spier Message-ID: <161227081339.23782.4969840532414700061.generated@prod2.harmonylists.io> I am forwarding the message below to the Indology list. I suppose Harry can read replies from the list archives. Madhav M. Deshpande On Sun, 7 Oct 2007, Harry Spier wrote: > > Dear list members, > > I have been asked to give some information on the historical context > of Gayatri mantras. > > On doing a search of the on-line Bloomfield's Concordance (for > pracodayaat) it can be seen that Gayatri mantras (after the original > in the RV)are listed as in the Taittiriya Aranyaka 10 ( a rescension > of the Mahanarayana Upanishad) , Mahanarayana Upanishad and Maitrayani > Samhita. > > In looking at the introduction to Mahanarayana Upanishad by Swami > Vimalananda and the introduction to G.A. Jacobs > mahaanaaraaya.nopani.sad, their are two rescensions of the > Mahanarayana Upanishad, one attached to the Taittiriya Aranyaka > (though considered supplementary even by Saaya.na and > Bha.t.tabhaaskara) and one attached to the Atharva Veda. > > 1. I very very vaguely recall some note somewhere saying that the > Mahanarayana Upanishad was added to the Taittiriya Aranyaka from > another sakha . Can anyone confirm whether this is correct or not. > > 2) My real question is whether it is possible to localize to single > school this early development of Gayatri mantras I.e. mantras of the > form: > ....vidhmahe > ...dhiimahi > ....pracodayaat > > before they proliferated in the more medieval and tantric schools. > > 3) Also can someone give me an approximate date (range of dates) for > the mahaanaaraya.na upani.sad . > > Many thanks, > Harry Spier > From ucgadkw at UCL.AC.UK Mon Oct 8 00:11:49 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Mon, 08 Oct 07 01:11:49 +0100 Subject: Dinesh Chandra Bhattacharya/Bhattacharyya In-Reply-To: <34E39140-9B2B-49ED-868A-C4B9780AD860@verizon.net> Message-ID: <161227081336.23782.14965786962682043930.generated@prod2.harmonylists.io> Many thanks indeed to Elliot Stern and Richard Mahoney for this clarification. Best wishes, Dominik Wujastyk From r.mahoney at ICONZ.CO.NZ Sun Oct 7 23:00:27 2007 From: r.mahoney at ICONZ.CO.NZ (Richard MAHONEY) Date: Mon, 08 Oct 07 12:00:27 +1300 Subject: Dinesh Chandra Bhattacharya/Bhattacharyya In-Reply-To: Message-ID: <161227081334.23782.12617631828669896573.generated@prod2.harmonylists.io> Dear Dominik, On Mon, 2007-10-08 at 00:20, Dominik Wujastyk wrote: > The author Dinesh Chandra Bhattacharyya wrote a number of articles on the > cultural history of Bengal in the IHQ and similar journals in the 1940s, > including "New Light on Vaidyaka Literature", "Dates of early historical > records of Bengal," "Newly discovered copper-plate from Tipperah," "Pala > chronology?a reply to Prof. Banerjee," "Mandana, Suresvara and Bhavabhuti > : the problem of their identity," "Sanskrit scholars of Akbar?s time," > "Vasudeva Sarvabhauma," etc. > > The author Dinesh Chandra Bhattacharya wrote the book "History of Navya > Nyaya in Mithila" and journal articles on nyaya, Bengal, etc., at the same > period. > > Can anyone confirm or refute whether these are two spellings of the name > of one person? > > I've checked the LC name authority list, and it doesn't deal with the -yy- > name. SARDS and other sources don't seem to engage with the issue. Details available through Indica et Buddhica Catalogus http://catalogus.indica-et-buddhica.org indicate that the LC has - at least once - standardised the surname: Partial Title Statement: Di?nes?acandra Bhat?t?a?ca?ryya S?a?stri? becomes: Added entry--personal name: Bhattacharya, Dinesh Chandra For details v.: http://tinyurl.com/2qppwj (Follow the `View' links for various aspects. Hit the `Search' button for the other results.) Kind regards, Richard -- Richard MAHONEY | internet: http://indica-et-buddhica.org/ Littledene | telephone/telefax (man.): +64 3 312 1699 Bay Road | cellular: +64 27 482 9986 OXFORD, NZ | email: r.mahoney at indica-et-buddhica.org ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Indica et Buddhica: Materials for Indology and Buddhology Scholia: http://scholia.indica-et-buddhica.org/ Catalogus: http://catalogus.indica-et-buddhica.org/ From ucgadkw at UCL.AC.UK Wed Oct 10 15:43:35 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Wed, 10 Oct 07 16:43:35 +0100 Subject: Asoka's "nimsi[dhi]ya Message-ID: <161227081341.23782.10615561871630162356.generated@prod2.harmonylists.io> In Asoka's 7th pillar edict, Delhi-Topra, he says "... udupaanaani khaanaapaapitaani ni.msi[.dha]yaa ca kaalaapitaa ...", "wells were caused to be dug by me, and flights of steps (for descending into the water) were caused to be built." (Hultzsch) On the word ni.msi[.dha]yaa, Hultzsch refers to to B?hler's reading of ni.msi[.dhi]yaa and his association of the word through ni.sidiyaa to Skt ni.siidati, which gives rise to B?hler's Asokan "rest houses", which have become a wide-spread interpretation. Hultzsch prefers "steps" following a suggestion of L?ders (Ardham. se.dhi = Skt *"sli.s.ti synonymous with "sre.ni). notes that historical phonology would properly give a Skt *ni"sli.s.takaa, which doesn't give either a rest-house or a step-well. Hultzsch doesn't refer to Skt. ni.sadyaa, "small bed," or "shopping mall" :-), though others have done. Is there more recent scholarship on this word anywhere? Many thanks, Dominik -- Dr Dominik Wujastyk Senior Research Fellow University College London http://www.ucl.ac.uk/histmed From selwyn at NTLWORLD.COM Wed Oct 10 17:41:42 2007 From: selwyn at NTLWORLD.COM (L.S. Cousins) Date: Wed, 10 Oct 07 18:41:42 +0100 Subject: Asoka's "nimsi[dhi]ya In-Reply-To: Message-ID: <161227081343.23782.12735024771431907119.generated@prod2.harmonylists.io> Dominik, Bloch p. 170f. n.13 has: . . . Mais *nisidi ou plut?t *nissidi, sans r?pondant en sanskrit et en pali, est attest? ?pigraphiquement dans l'Inde orientale, nisidiyaa chez Khaaravela, va.sani.sidiyaaye dans l'inscription de Dasalatha ? Nagarjuni (ou .s vaut s comme ? Kalsi pour Asoka). He translates: 'endroits de repos'. There is a study by K.L.Janert from 1959 which I do not have: Janert, Klaus Ludwig, Studien zu den A"soka-Inschriften I/II, Vandenhoeck & Ruprecht, G?ttingen, 1959. I is entitled: Ni.msi(d)iyaa There may be more in his: Janert, Klaus Ludwig, Abst?nde und Schlussvokalverzeichnungen in A"soka-Inschriften: mit Editionen und Faksimiles in 107 Lichtdrucktafeln, F. Steiner, Wiesbaden, 1972. Hope this is of use, Lance >In Asoka's 7th pillar edict, Delhi-Topra, he says "... udupaanaani >khaanaapaapitaani ni.msi[.dha]yaa ca kaalaapitaa ...", "wells were >caused to be dug by me, and flights of steps (for descending into >the water) were caused to be built." (Hultzsch) > >On the word ni.msi[.dha]yaa, Hultzsch refers to to B?hler's reading >of ni.msi[.dhi]yaa and his association of the word through >ni.sidiyaa to Skt ni.siidati, which gives rise to B?hler's Asokan >"rest houses", which have become a wide-spread interpretation. >Hultzsch prefers "steps" following a suggestion of L?ders (Ardham. >se.dhi = Skt *"sli.s.ti synonymous with "sre.ni). notes that >historical phonology would properly give a Skt *ni"sli.s.takaa, >which doesn't give either a rest-house or a step-well. > >Hultzsch doesn't refer to Skt. ni.sadyaa, "small bed," or "shopping >mall" :-), though others have done. > >Is there more recent scholarship on this word anywhere? > >Many thanks, >Dominik From ucgadkw at UCL.AC.UK Thu Oct 11 07:50:15 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Thu, 11 Oct 07 08:50:15 +0100 Subject: Asoka's "nimsi[dhi]ya In-Reply-To: Message-ID: <161227081346.23782.16125776052912289493.generated@prod2.harmonylists.io> Thank you, Lance. I'd forgotten about Janert's studies, and I'll look at them. Bloch appears to be repeating some of Hultzsch's footnote, and these refs. to Nagarjuni and Kharavela usage go back to B?hler. It all sound pretty plausible to me. Hultzsch knew about this line of interpretation, but preferred his staircase. Many thanks again, Dominik On Wed, 10 Oct 2007, L.S. Cousins wrote: > Dominik, > > Bloch p. 170f. n.13 has: > . . . Mais *nisidi ou plut?t *nissidi, sans r?pondant en sanskrit et en pali, > est attest? ?pigraphiquement dans l'Inde orientale, nisidiyaa chez > Khaaravela, va.sani.sidiyaaye dans l'inscription de Dasalatha ? Nagarjuni (ou > .s vaut s comme ? Kalsi pour Asoka). > He translates: 'endroits de repos'. > > There is a study by K.L.Janert from 1959 which I do not have: > Janert, Klaus Ludwig, Studien zu den A"soka-Inschriften I/II, Vandenhoeck & > Ruprecht, G?ttingen, 1959. > I is entitled: Ni.msi(d)iyaa > > There may be more in his: > Janert, Klaus Ludwig, Abst?nde und Schlussvokalverzeichnungen in > A"soka-Inschriften: mit Editionen und Faksimiles in 107 Lichtdrucktafeln, F. > Steiner, Wiesbaden, 1972. > > Hope this is of use, > > Lance > >> In Asoka's 7th pillar edict, Delhi-Topra, he says "... udupaanaani >> khaanaapaapitaani ni.msi[.dha]yaa ca kaalaapitaa ...", "wells were caused >> to be dug by me, and flights of steps (for descending into the water) were >> caused to be built." (Hultzsch) >> >> On the word ni.msi[.dha]yaa, Hultzsch refers to to B?hler's reading of >> ni.msi[.dhi]yaa and his association of the word through ni.sidiyaa to Skt >> ni.siidati, which gives rise to B?hler's Asokan "rest houses", which have >> become a wide-spread interpretation. Hultzsch prefers "steps" following a >> suggestion of L?ders (Ardham. se.dhi = Skt *"sli.s.ti synonymous with >> "sre.ni). notes that historical phonology would properly give a Skt >> *ni"sli.s.takaa, which doesn't give either a rest-house or a step-well. >> >> Hultzsch doesn't refer to Skt. ni.sadyaa, "small bed," or "shopping mall" >> :-), though others have done. >> >> Is there more recent scholarship on this word anywhere? >> >> Many thanks, >> Dominik > From slaje at T-ONLINE.DE Thu Oct 11 10:11:00 2007 From: slaje at T-ONLINE.DE (Walter Slaje) Date: Thu, 11 Oct 07 10:11:00 +0000 Subject: Taaraa's curse In-Reply-To: Message-ID: <161227081351.23782.13358169160696185042.generated@prod2.harmonylists.io> See S.A. Srinivasan, Studies in the Rama Story. On the irretrievable loss of Valmiki's original and the operation of the received text as seen in some versions of the Valin-Sugriva episode. Vol. 1.2. [Alt- und Neu-Indische Studien. 25,1.2.]. Wiesbaden 1984. WS "Csaba Dezso" schrieb: > In the Northern recension of the Raamaaya.na Taaraa, Vaalin's wife, > curses Raama to lose Siitaa after he recovers her. This curse seems > to be missing from the Southern rec. Does the curse re-appear in > later literature based on the Raamaaya.na? Has anyone done research > on this motif? > > Thanks for your kind help, > > Csaba Dezso > Assistant Professor in Sanskrit > ELTE University, Budapest > -- Prof. Dr. Walter Slaje Hermann-Loens-Str. 1 D-99425 Weimar (Germany) Tel/Fax: +49-(0)3643 501391 ----------------------------------------- Seminar f?r Indologie Institut f?r Altertumswissenschaften Martin-Luther-Universit?t Halle-Wittenberg Emil-Abderhalden-Str. 9 D-06108 Halle (Germany) Tel: +49-(0)345-55-23650 Fax: +49-(0)345-55-27139 walter.slaje at indologie.uni-halle.de www.indologie.uni-halle.de ----------------------------------------- Ego ex animi mei sententia spondeo ac polliceor me studia humanitatis impigro labore culturum et provecturum non sordidi lucri causa nec ad vanam captandam gloriam, sed quo magis veritas propagetur et lux eius, qua salus humani generis continetur, clarius effulgeat. Vindobonae, die XXI. mensis Novembris MCMLXXXIII. From tony_stewart at NCSU.EDU Thu Oct 11 15:01:45 2007 From: tony_stewart at NCSU.EDU (Tony K. Stewart) Date: Thu, 11 Oct 07 11:01:45 -0400 Subject: Taaraa's curse In-Reply-To: Message-ID: <161227081354.23782.2017703245915429231.generated@prod2.harmonylists.io> It certainly appears in Krttibasa's Bengali Ramayana. I will send you a translation of the passage (which appears in partial translation in " Tony K. Stewart and Edward C. Dimock, Jr., ?K?ttib?sa?s Apophatic Critique of R?ma?s Kingship? in Questioning R?m?ya?as, edited by Paula Richman (New Delhi: Oxford University Press, 2000, 243-64; Simultaneous release: Berkeley, CA: University of California Press, 2001)--but I don't have the precise page numbers in front of me. cheers, tony Tony K Stewart Professor of South Asian Religions & Literatures North Carolina State University On Oct 11, 2007, at 5:27 AM, Csaba Dezso wrote: > In the Northern recension of the Raamaaya.na Taaraa, Vaalin's wife, > curses Raama to lose Siitaa after he recovers her. This curse seems > to be missing from the Southern rec. Does the curse re-appear in > later literature based on the Raamaaya.na? Has anyone done research > on this motif? > > Thanks for your kind help, > > Csaba Dezso > Assistant Professor in Sanskrit > ELTE University, Budapest From csaba_dezso at YAHOO.CO.UK Thu Oct 11 09:27:44 2007 From: csaba_dezso at YAHOO.CO.UK (Csaba Dezso) Date: Thu, 11 Oct 07 11:27:44 +0200 Subject: Taaraa's curse In-Reply-To: Message-ID: <161227081348.23782.7486022362427774348.generated@prod2.harmonylists.io> In the Northern recension of the Raamaaya.na Taaraa, Vaalin's wife, curses Raama to lose Siitaa after he recovers her. This curse seems to be missing from the Southern rec. Does the curse re-appear in later literature based on the Raamaaya.na? Has anyone done research on this motif? Thanks for your kind help, Csaba Dezso Assistant Professor in Sanskrit ELTE University, Budapest From huntington.2 at OSU.EDU Fri Oct 12 22:21:02 2007 From: huntington.2 at OSU.EDU (John C. Huntington) Date: Fri, 12 Oct 07 18:21:02 -0400 Subject: Soteriology of universals In-Reply-To: <4B3B3FC8-3629-47FB-B1C6-0F76C1E48751@kcl.ac.uk> Message-ID: <161227081359.23782.15765169391926323740.generated@prod2.harmonylists.io> it would have to be argued that yes, in both Buddhism and hinduism, visualizations of various paradises were directly responsible for attaining soteriological goals. From the Buddhist standpoint the entire teaching and attainment methodology is conceived of as taking place in a perfected world, either Akanishta or others. John On Oct 12, 2007, at 4:46 PM, Will Rasmussen wrote: > The realist-nominalist debate over the epistemology and metaphysics > of universals (sAmAnya) was/is as robust in the India as it was/is > in the West. However, in a few places Plato defends real universals > not only for their explanatory and even causative power, but also > for their soteriological power, by which meditation upon them > (e.g., beauty, wisdom, goodness) is transformative of the mind/ > soul. Graphically portrayed are his myths of metempsychosis (Meno, > Phaedrus and Republic), but only briefly does he ever identify > meditation/contemplation as the instrument/vehicle for determining > the direction of the psyche's transmigration. > > I am curious to inquire whether this use of universals as objects > of meditation/contemplation was ever prescribed in any of the > Indian schools of philosophy, where of course metempsychosis was so > widely endorsed. In particular, I would be especially interested if > India's staunch universal realists, nyAya and vaizeSika, ever did > so. Can anyone suggest texts from nyAya or vaizeSika that address > the soteriological use of universals, and not just their existence > and explanatory power? > > Failing that, might later mImAMsA address this anywhere, perhaps > through their doctrine of the eternality of sound..., though I > suspect this is rather a long shot. > > And finally, I wonder whether the yoga darzana's meditation on the > qualities of saguna brahman might in some text(s) be construed as > reflection upon the universals (sAmAnya) of these qualities. I'm > not thinking here so much of the Tantric theory of the > transformative power of mantras purely by dint of their sound, but > transformation by focus upon the meanings of the universals. > > I should perhaps mention that in turning to traditions in India I > am not seeking to put words in Plato's mouth, nor am I delving for > directions in the diffusion of ideas. Instead, I am interested in > seeing how different traditions (may have) developed the idea of > the salvific effect of 'universals-contemplation' on the mind/soul. > > > Many thanks and best wishes to all, > > Will > > -- > > Dr Will Rasmussen > Matilal Lecturer in Indian Philosophy > Department of Philosophy > King's College London > 160 The Strand, London WC2R 2LS > > Tel: 020 7848 2757 > Email: will.rasmussen at kcl.ac.uk > > > -- > BEGIN-ANTISPAM-VOTING-LINKS > ------------------------------------------------------ > > Teach CanIt if this mail (ID 446670582) is spam: > Spam: https://antispam.osu.edu/b.php? > c=s&i=446670582&m=a70a8fc86e15 > Not spam: https://antispam.osu.edu/b.php? > c=n&i=446670582&m=a70a8fc86e15 > Forget vote: https://antispam.osu.edu/b.php? > c=f&i=446670582&m=a70a8fc86e15 > ------------------------------------------------------ > END-ANTISPAM-VOTING-LINKS > From will.rasmussen at KCL.AC.UK Fri Oct 12 20:46:53 2007 From: will.rasmussen at KCL.AC.UK (Will Rasmussen) Date: Fri, 12 Oct 07 21:46:53 +0100 Subject: Soteriology of universals Message-ID: <161227081357.23782.3235172178810848104.generated@prod2.harmonylists.io> The realist-nominalist debate over the epistemology and metaphysics of universals (sAmAnya) was/is as robust in the India as it was/is in the West. However, in a few places Plato defends real universals not only for their explanatory and even causative power, but also for their soteriological power, by which meditation upon them (e.g., beauty, wisdom, goodness) is transformative of the mind/soul. Graphically portrayed are his myths of metempsychosis (Meno, Phaedrus and Republic), but only briefly does he ever identify meditation/ contemplation as the instrument/vehicle for determining the direction of the psyche's transmigration. I am curious to inquire whether this use of universals as objects of meditation/contemplation was ever prescribed in any of the Indian schools of philosophy, where of course metempsychosis was so widely endorsed. In particular, I would be especially interested if India's staunch universal realists, nyAya and vaizeSika, ever did so. Can anyone suggest texts from nyAya or vaizeSika that address the soteriological use of universals, and not just their existence and explanatory power? Failing that, might later mImAMsA address this anywhere, perhaps through their doctrine of the eternality of sound..., though I suspect this is rather a long shot. And finally, I wonder whether the yoga darzana's meditation on the qualities of saguna brahman might in some text(s) be construed as reflection upon the universals (sAmAnya) of these qualities. I'm not thinking here so much of the Tantric theory of the transformative power of mantras purely by dint of their sound, but transformation by focus upon the meanings of the universals. I should perhaps mention that in turning to traditions in India I am not seeking to put words in Plato's mouth, nor am I delving for directions in the diffusion of ideas. Instead, I am interested in seeing how different traditions (may have) developed the idea of the salvific effect of 'universals-contemplation' on the mind/soul. Many thanks and best wishes to all, Will -- Dr Will Rasmussen Matilal Lecturer in Indian Philosophy Department of Philosophy King's College London 160 The Strand, London WC2R 2LS Tel: 020 7848 2757 Email: will.rasmussen at kcl.ac.uk From ph2046 at COLUMBIA.EDU Sat Oct 13 02:48:31 2007 From: ph2046 at COLUMBIA.EDU (Paul G. Hackett) Date: Fri, 12 Oct 07 22:48:31 -0400 Subject: Soteriology of universals In-Reply-To: <4B3B3FC8-3629-47FB-B1C6-0F76C1E48751@kcl.ac.uk> Message-ID: <161227081362.23782.1998063511092977480.generated@prod2.harmonylists.io> Will, You could argue that meditation on universals (sAmAnya) in Buddhism is not directly soteriological (since they are held to be un-real), but the negation of them is. Georges Dreyfus has a discussion of the soteriological aspects of Dharmakirti's epistemology in his _Recognizing Reality_. Paul Hackett Columbia University At 9:46 PM +0100 10/12/07, Will Rasmussen wrote: >The realist-nominalist debate over the epistemology and metaphysics >of universals (sAmAnya) was/is as robust in the India as it was/is >in the West. However, in a few places Plato defends real universals >not only for their explanatory and even causative power, but also >for their soteriological power, by which meditation upon them (e.g., >beauty, wisdom, goodness) is transformative of the mind/soul. >Graphically portrayed are his myths of metempsychosis (Meno, >Phaedrus and Republic), but only briefly does he ever identify >meditation/contemplation as the instrument/vehicle for determining >the direction of the psyche's transmigration. > >I am curious to inquire whether this use of universals as objects of >meditation/contemplation was ever prescribed in any of the Indian >schools of philosophy, where of course metempsychosis was so widely >endorsed. In particular, I would be especially interested if India's >staunch universal realists, nyAya and vaizeSika, ever did so. Can >anyone suggest texts from nyAya or vaizeSika that address the >soteriological use of universals, and not just their existence and >explanatory power? > >Failing that, might later mImAMsA address this anywhere, perhaps >through their doctrine of the eternality of sound..., though I >suspect this is rather a long shot. > >And finally, I wonder whether the yoga darzana's meditation on the >qualities of saguna brahman might in some text(s) be construed as >reflection upon the universals (sAmAnya) of these qualities. I'm not >thinking here so much of the Tantric theory of the transformative >power of mantras purely by dint of their sound, but transformation >by focus upon the meanings of the universals. > >I should perhaps mention that in turning to traditions in India I am >not seeking to put words in Plato's mouth, nor am I delving for >directions in the diffusion of ideas. Instead, I am interested in >seeing how different traditions (may have) developed the idea of the >salvific effect of 'universals-contemplation' on the mind/soul. > > >Many thanks and best wishes to all, > >Will > >-- > >Dr Will Rasmussen >Matilal Lecturer in Indian Philosophy >Department of Philosophy >King's College London >160 The Strand, London WC2R 2LS > >Tel: 020 7848 2757 >Email: will.rasmussen at kcl.ac.uk From nlpdept at YAHOO.CO.IN Sat Oct 13 08:30:57 2007 From: nlpdept at YAHOO.CO.IN (Srinivasa Varakhedi) Date: Sat, 13 Oct 07 09:30:57 +0100 Subject: Prof. Dayakrishna passes away In-Reply-To: Message-ID: <161227081364.23782.16183534700500797436.generated@prod2.harmonylists.io> Dear All, The editor of JICPR, Philosopher and Indologist Prof.Dayakrishna passed away on 5th of Oct in Jaipur. Indology list members may pay homage to him. http://www.phispc.nic.in/dk_resume.htm http://www.hindu.com/2007/10/07/stories/2007100760081000.htm regards, shri.varakhedi --------------------------------- Did you know? You can CHAT without downloading messenger. Click here From acollins at GCI.NET Sun Oct 14 06:07:07 2007 From: acollins at GCI.NET (Alfred Collins) Date: Sat, 13 Oct 07 22:07:07 -0800 Subject: AW: Soteriology of universals In-Reply-To: <20071013204631.E5EA413D@server1.rz.uni-leipzig.de> Message-ID: <161227081370.23782.16705221240889724370.generated@prod2.harmonylists.io> The issue here seems related to the question of siddhis in the Yogasutra. The perspective of the yogin capable of these extraordinary experiences approaches the universal and it is because of that universality that he is able to descend again into the specifics of life and "possess" (to use Frederick Smith's idea) any particular instance of the universal he happens to desire. Perhaps the idea behind rasa is similar; the rasas are in a way like universals of sensory experience. In both cases there is constructed a life on the margins, neither enlightened nor simply deluded, that I term "World Three" and identify with a view of culture (naham.blogspot.com). Underlying this world of culture there is a constant concern with enlightenment which necessarily negates the former, as in Yogasutra 64 nasmi na me naham. Al Al Collins, Ph.D. Anchorage, Alaska best email address: nasadasin at gmail.com From franco at RZ.UNI-LEIPZIG.DE Sat Oct 13 20:46:29 2007 From: franco at RZ.UNI-LEIPZIG.DE (Eli Franco) Date: Sat, 13 Oct 07 22:46:29 +0200 Subject: AW: Soteriology of universals In-Reply-To: Message-ID: <161227081367.23782.7052970417610232496.generated@prod2.harmonylists.io> Although universals are supposed to be unreal, they are nevertheless object of meditation. The case is argued in some detail by Jnaanasrimitra in the Yoginirnaya. The problem arises in connection with the object of the cognition of an omniscient person (such as the Buddha, etc.). If I remember correctly, Jnanasrimitra argues that its object is not an infinite number of individuals, but general properties (dharma) that appertain to all individuals. Best wishes, EF -----Urspr?ngliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Paul G. Hackett Gesendet: Samstag, 13. Oktober 2007 04:49 An: INDOLOGY at liverpool.ac.uk Betreff: Re: Soteriology of universals Will, You could argue that meditation on universals (sAmAnya) in Buddhism is not directly soteriological (since they are held to be un-real), but the negation of them is. Georges Dreyfus has a discussion of the soteriological aspects of Dharmakirti's epistemology in his _Recognizing Reality_. Paul Hackett Columbia University At 9:46 PM +0100 10/12/07, Will Rasmussen wrote: >The realist-nominalist debate over the epistemology and metaphysics >of universals (sAmAnya) was/is as robust in the India as it was/is >in the West. However, in a few places Plato defends real universals >not only for their explanatory and even causative power, but also >for their soteriological power, by which meditation upon them (e.g., >beauty, wisdom, goodness) is transformative of the mind/soul. >Graphically portrayed are his myths of metempsychosis (Meno, >Phaedrus and Republic), but only briefly does he ever identify >meditation/contemplation as the instrument/vehicle for determining >the direction of the psyche's transmigration. > >I am curious to inquire whether this use of universals as objects of >meditation/contemplation was ever prescribed in any of the Indian >schools of philosophy, where of course metempsychosis was so widely >endorsed. In particular, I would be especially interested if India's >staunch universal realists, nyAya and vaizeSika, ever did so. Can >anyone suggest texts from nyAya or vaizeSika that address the >soteriological use of universals, and not just their existence and >explanatory power? > >Failing that, might later mImAMsA address this anywhere, perhaps >through their doctrine of the eternality of sound..., though I >suspect this is rather a long shot. > >And finally, I wonder whether the yoga darzana's meditation on the >qualities of saguna brahman might in some text(s) be construed as >reflection upon the universals (sAmAnya) of these qualities. I'm not >thinking here so much of the Tantric theory of the transformative >power of mantras purely by dint of their sound, but transformation >by focus upon the meanings of the universals. > >I should perhaps mention that in turning to traditions in India I am >not seeking to put words in Plato's mouth, nor am I delving for >directions in the diffusion of ideas. Instead, I am interested in >seeing how different traditions (may have) developed the idea of the >salvific effect of 'universals-contemplation' on the mind/soul. > > >Many thanks and best wishes to all, > >Will > >-- > >Dr Will Rasmussen >Matilal Lecturer in Indian Philosophy >Department of Philosophy >King's College London >160 The Strand, London WC2R 2LS > >Tel: 020 7848 2757 >Email: will.rasmussen at kcl.ac.uk From athr at LOC.GOV Mon Oct 15 13:13:11 2007 From: athr at LOC.GOV (Allen W Thrasher) Date: Mon, 15 Oct 07 09:13:11 -0400 Subject: AW: Soteriology of universals Message-ID: <161227081376.23782.11783798133674662439.generated@prod2.harmonylists.io> I seem to recall that Bhatrhari in the Vakyapadiya briefly mentions universals existing in Brahman prior to creation. Allen Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. From phmaas at ARCOR.DE Mon Oct 15 11:52:30 2007 From: phmaas at ARCOR.DE (Philipp Maas) Date: Mon, 15 Oct 07 13:52:30 +0200 Subject: AW: Soteriology of universals In-Reply-To: <4B3B3FC8-3629-47FB-B1C6-0F76C1E48751@kcl.ac.uk> Message-ID: <161227081373.23782.6568634944749566662.generated@prod2.harmonylists.io> The notions of generic properties (saamaanya) and individual properties (vi;se.sa) play a central role in the epistemology of classical Saa;nkhya-Yoga (cf. Paatanjalayoga;saastra I.7). In contrast to Vai;se.sika, however, classical Saa;nkhya-Yoga does not regard generic properties as "real factor[s] in the real world" (Halbfass: On Being, p. 117). In yoga-epistemology, the determination of saamaanya provides information on the class membership of a given object, which in turn leads to the application of a linguistic term. Vi;se.sa, on the other hand, accounts for the identification of an entity as an individual. Saamaanya and vi;se.sa are relative to each other (cf. Paatanjalayoga;saastravivara.na ed. Harimoto 177,9-11: sarvam eva hi vastu vastv-antaraapek.sayaa saamaanya.m vi;se.sa;s ca). As is well known, liberation from rebirth according to Paatanjalayoga;saastra results from direct perception of the ontological difference between the self (puru.sa) on the one hand, and the realm of matter (prak.rti) on the other (PY;S I.2: sattvapuru.saanyataakhyaati...), which links soteriology closely to epistemology. Meditation, which at least with regard of to samaapatti type (Paatanjalayoga;saastra I.41-50), initially has external things like cows as its object, is not concerned with the determination of saamaanyas, but with an increasing awareness of vi;se.sa, which culminates in the perception of the difference of puru.sa and prak.rti With best regards, Philipp Maas -----Ursprungliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk]Im Auftrag von Will Rasmussen Gesendet: Freitag, 12. Oktober 2007 22:47 An: INDOLOGY at liverpool.ac.uk Betreff: Soteriology of universals The realist-nominalist debate over the epistemology and metaphysics of universals (sAmAnya) was/is as robust in the India as it was/is in the West. However, in a few places Plato defends real universals not only for their explanatory and even causative power, but also for their soteriological power, by which meditation upon them (e.g., beauty, wisdom, goodness) is transformative of the mind/soul. Graphically portrayed are his myths of metempsychosis (Meno, Phaedrus and Republic), but only briefly does he ever identify meditation/ contemplation as the instrument/vehicle for determining the direction of the psyche's transmigration. I am curious to inquire whether this use of universals as objects of meditation/contemplation was ever prescribed in any of the Indian schools of philosophy, where of course metempsychosis was so widely endorsed. In particular, I would be especially interested if India's staunch universal realists, nyAya and vaizeSika, ever did so. Can anyone suggest texts from nyAya or vaizeSika that address the soteriological use of universals, and not just their existence and explanatory power? Failing that, might later mImAMsA address this anywhere, perhaps through their doctrine of the eternality of sound..., though I suspect this is rather a long shot. And finally, I wonder whether the yoga darzana's meditation on the qualities of saguna brahman might in some text(s) be construed as reflection upon the universals (sAmAnya) of these qualities. I'm not thinking here so much of the Tantric theory of the transformative power of mantras purely by dint of their sound, but transformation by focus upon the meanings of the universals. I should perhaps mention that in turning to traditions in India I am not seeking to put words in Plato's mouth, nor am I delving for directions in the diffusion of ideas. Instead, I am interested in seeing how different traditions (may have) developed the idea of the salvific effect of 'universals-contemplation' on the mind/soul. Many thanks and best wishes to all, Will -- Dr Will Rasmussen Matilal Lecturer in Indian Philosophy Department of Philosophy King's College London 160 The Strand, London WC2R 2LS Tel: 020 7848 2757 Email: will.rasmussen at kcl.ac.uk From ajay.rao at UTORONTO.CA Mon Oct 15 17:53:52 2007 From: ajay.rao at UTORONTO.CA (Ajay Rao) Date: Mon, 15 Oct 07 13:53:52 -0400 Subject: Sanskrit Lectureship at U Toronto Message-ID: <161227081381.23782.7193733039119122027.generated@prod2.harmonylists.io> Dear friends and colleagues, Please see the following advertisement for a three-year Sanskrit lectureship at the University of Toronto. Yours, Ajay Rao Assistant Professor Historical Studies and Study of Religion University of Toronto --------------------------------------- The University of Toronto invites applications for a lectureship in Sanskrit to be jointly held in New College (St. George Campus) and at the University of Toronto Mississauga. Appointment will begin July 1, 2008. Qualifications for this position include a Ph.D. or ABD status and demonstrated excellence in language teaching. The successful candidate will be responsible for instruction in Sanskrit and the development of the curriculum in consultation with South Asian and relevant University of Toronto Mississauga faculty. Experience with the application of digital technologies to language learning is an asset. This position is renewable annually for a period up to three years. Salary will be commensurate with qualifications and experience. Applications should include a cover letter, a curriculum vitae and a teaching portfolio. In addition, arrangements should be made for the submission of three letters of reference. Applications may be emailed or mailed to Professor Michael Lettieri, Chair, Sanskrit Search Committee, North Building, Room 235, University of Toronto Mississauga, Mississauga, Ontario, Canada L5L 1C6 fgichair at utm.utoronto.ca Applications must be received by November 15, 2007. The University of Toronto is strongly committed to diversity within its community and especially welcomes applications from visible minority group members, women, Aboriginal persons, persons with disabilities, members of sexual minority groups, and others who may contribute to the further diversification of ideas. The University of Toronto offers the opportunity to teach and live in one of the most cosmopolitan cities in the world. All qualified candidates are encouraged to apply; however, Canadians and permanent residents will be given priority. From pankaj-jain at UIOWA.EDU Mon Oct 15 14:12:59 2007 From: pankaj-jain at UIOWA.EDU (Pankaj Jain) Date: Mon, 15 Oct 07 15:12:59 +0100 Subject: A new book on History of India Message-ID: <161227081378.23782.11153114163835444517.generated@prod2.harmonylists.io> India: The Definitive History By D. R. Sardesai (Former Chair of South and South Asian Studies and Doshi Professor at UCLA) * Paperback: 486 pages * Publisher: Westview Press (August 30, 2007) * Language: English * ISBN-10: 0813343526 * ISBN-13: 978-0813343525 * http://www.amazon.com/India-Definitive-D-R- Sardesai/dp/0813343526/ref=sr_1_1/002-3643495-9395236? ie=UTF8&s=books&qid=1192454115&sr=8-1 Best, Pankaj Jain UIowa, Rutgers, Kean and NJCU From ssandahl at SYMPATICO.CA Wed Oct 17 12:17:55 2007 From: ssandahl at SYMPATICO.CA (Stella Sandahl) Date: Wed, 17 Oct 07 08:17:55 -0400 Subject: A new book on History of India In-Reply-To: Message-ID: <161227081384.23782.16804282227987209986.generated@prod2.harmonylists.io> Are there any reviews of this book as yet? The title seems somewhat overconfident. Best Stella Sandahl -- Professor Stella Sandahl Department of East Asian Studies 130 St. George St. room 14087 Toronto, ON M5S 3H1 stella.sandahl at utoronto.ca Tel. (416) 978-4295 Fax. (416) 978-5711 On 15-Oct-07, at 10:12 AM, Pankaj Jain wrote: > India: The Definitive History > > By D. R. Sardesai > > (Former Chair of South and South Asian Studies and Doshi Professor > at UCLA) > > > * Paperback: 486 pages > * Publisher: Westview Press (August 30, 2007) > * Language: English > * ISBN-10: 0813343526 > * ISBN-13: 978-0813343525 > * > http://www.amazon.com/India-Definitive-D-R- > Sardesai/dp/0813343526/ref=sr_1_1/002-3643495-9395236? > ie=UTF8&s=books&qid=1192454115&sr=8-1 > > > Best, > Pankaj Jain > UIowa, Rutgers, Kean and NJCU From ph2046 at COLUMBIA.EDU Wed Oct 17 15:44:35 2007 From: ph2046 at COLUMBIA.EDU (Paul G. Hackett) Date: Wed, 17 Oct 07 11:44:35 -0400 Subject: AW: Soteriology of universals In-Reply-To: <20071013204631.E5EA413D@server1.rz.uni-leipzig.de> Message-ID: <161227081393.23782.14812545608547358376.generated@prod2.harmonylists.io> Eli, That's interesting. Can you provide a citation for that argument (the _Jnanasrimitra-nibandhavali_ (Patna, 1959), I assume)? Of course, once you start talking about the perspective of an omniscient consciousness, it's a whole different affair. best, Paul Hackett At 10:46 PM +0200 10/13/07, Eli Franco wrote: >Although universals are supposed to be unreal, they are nevertheless object >of meditation. The case is argued in some detail by Jnaanasrimitra in the >Yoginirnaya. The problem arises in connection with the object of the >cognition of an omniscient person (such as the Buddha, etc.). If I remember >correctly, Jnanasrimitra argues that its object is not an infinite number of >individuals, but general properties (dharma) that appertain to all >individuals. >Best wishes, >EF > >-----Urspr?ngliche Nachricht----- >Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Paul G. >Hackett >Gesendet: Samstag, 13. Oktober 2007 04:49 >An: INDOLOGY at liverpool.ac.uk >Betreff: Re: Soteriology of universals > >Will, > > You could argue that meditation on universals (sAmAnya) in Buddhism >is not directly soteriological (since they are held to be un-real), >but the negation of them is. Georges Dreyfus has a discussion of the >soteriological aspects of Dharmakirti's epistemology in his >_Recognizing Reality_. > >Paul Hackett >Columbia University > > >At 9:46 PM +0100 10/12/07, Will Rasmussen wrote: >>The realist-nominalist debate over the epistemology and metaphysics >>of universals (sAmAnya) was/is as robust in the India as it was/is >>in the West. However, in a few places Plato defends real universals >>not only for their explanatory and even causative power, but also >>for their soteriological power, by which meditation upon them (e.g., >>beauty, wisdom, goodness) is transformative of the mind/soul. >>Graphically portrayed are his myths of metempsychosis (Meno, >>Phaedrus and Republic), but only briefly does he ever identify >>meditation/contemplation as the instrument/vehicle for determining >>the direction of the psyche's transmigration. >> >>I am curious to inquire whether this use of universals as objects of >>meditation/contemplation was ever prescribed in any of the Indian >>schools of philosophy, where of course metempsychosis was so widely >>endorsed. In particular, I would be especially interested if India's >>staunch universal realists, nyAya and vaizeSika, ever did so. Can >>anyone suggest texts from nyAya or vaizeSika that address the >>soteriological use of universals, and not just their existence and >>explanatory power? >> >>Failing that, might later mImAMsA address this anywhere, perhaps >>through their doctrine of the eternality of sound..., though I >>suspect this is rather a long shot. >> >>And finally, I wonder whether the yoga darzana's meditation on the >>qualities of saguna brahman might in some text(s) be construed as >>reflection upon the universals (sAmAnya) of these qualities. I'm not >>thinking here so much of the Tantric theory of the transformative >>power of mantras purely by dint of their sound, but transformation >>by focus upon the meanings of the universals. >> >>I should perhaps mention that in turning to traditions in India I am >>not seeking to put words in Plato's mouth, nor am I delving for >>directions in the diffusion of ideas. Instead, I am interested in >>seeing how different traditions (may have) developed the idea of the >>salvific effect of 'universals-contemplation' on the mind/soul. >> >> >>Many thanks and best wishes to all, >> >>Will >> >>-- >> >>Dr Will Rasmussen >>Matilal Lecturer in Indian Philosophy >>Department of Philosophy >>King's College London >>160 The Strand, London WC2R 2LS >> >>Tel: 020 7848 2757 >>Email: will.rasmussen at kcl.ac.uk From athr at LOC.GOV Wed Oct 17 19:26:04 2007 From: athr at LOC.GOV (Allen W Thrasher) Date: Wed, 17 Oct 07 15:26:04 -0400 Subject: epitaph for Friederick Rosen Message-ID: <161227081396.23782.1950632284719343458.generated@prod2.harmonylists.io> I just notice that the Library of Congress copy of this book: LC Control No.: unk81050111 Personal Name: Rosen, Friederick A. [from old catalog] Main Title: Corporis radicum sanscritarum prolusio. Published/Created: Berolini: Apud Ferdinandum Dummlerum, Typicis Academicis, 1826. PK901 .R7 1826a Has the following inscription in pencil after the author's name: Tam merito laudatus et ploratus Ab illo non minus lugendo citiusque pariter erepto Eximio viro C.F.L.S.P.B__ Does anyone have any idea whom the initials might belong to? It is probably not pertinent, but this copy is slightly different from another (LCCN 11024033; PK901 .R7) which has on the title page the same title with "Dissertatio Inauguralis..publice defendet, Opponentibus..." and after the final page a Curriculum Vitae and Theses 1-5. The first copy has Phil.Dr. after the author's name? Was it customary at the time to publish a dissertation with a different t.p. before and after the successful defense? Allen Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. From kengo.harimoto at UNI-HAMBURG.DE Wed Oct 17 14:59:15 2007 From: kengo.harimoto at UNI-HAMBURG.DE (Kengo Harimoto) Date: Wed, 17 Oct 07 16:59:15 +0200 Subject: Fwd: The Centre for Tantric Studies Message-ID: <161227081391.23782.15737976861968668493.generated@prod2.harmonylists.io> Dear Colleagues, I believe the following announcement is of interest to some of you. > Dear Colleagues: > > We would like to draw attention to the Centre for Tantric Studies > at the Department of Indian and Tibetan Studies, Asia-Africa > Institute, University of Hamburg, recently established with the aim > of furthering the scholarly study of tantric traditions. > > The Centre comprises a group of scholars with common research > interests. Our website , though > currently in its early stages, aims to provide useful resources to > the scholarly community. For example, we distribute Sanskrit e- > texts of a high standard of accuracy, proofread and distributed > with the consent of the original editor (where available). > Currently we offer e-texts of Abhinavagupta's > Paramaarthadvaada'sikaa and Tantrava.tadhaanikaa, and on the > Buddhist side, the Pa~ncakrama traditionally ascribed to > Naagaarjuna, and the Hevajrasahajasadyoga and Bhramaharanaama > Hevajrasaadhana, both by Ratnaakara'saanti. > > We have recently announced an agreement with the China Tibetology > Research Centre (CTRC) to cooperate on the study of rare Sanskrit > and Tibetan literature preserved in China, beginning with the > Buddhakapaalatantra and its Abhayapaddhati commentary by > Abhayaakaragupta. Critical editions of these texts are under > preparation. > > We are also accepting submissions for the Centre's journal, > 'Tantric Studies'. The deadline for contributions to our inaugural > issue is February 1st, 2008. We welcome submissions and enquiries > from anyone working in tantric studies; contact details are > available on our website. > > With best regards, > > Iain Sinclair > > (Research Associate, University of Hamburg) From mkmfolk at GMAIL.COM Wed Oct 17 13:11:01 2007 From: mkmfolk at GMAIL.COM (Mahendra Kumar Mishra) Date: Wed, 17 Oct 07 18:41:01 +0530 Subject: A new book on History of India In-Reply-To: Message-ID: <161227081388.23782.737932423367772537.generated@prod2.harmonylists.io> If you are interested to get the book reviewed by me I am interested in reviewing the new book on Indian history. mahendra mishra, India On 10/17/07, Stella Sandahl wrote: > Are there any reviews of this book as yet? The title seems somewhat > overconfident. > Best > Stella Sandahl > > -- > Professor Stella Sandahl > Department of East Asian Studies > 130 St. George St. room 14087 > Toronto, ON M5S 3H1 > stella.sandahl at utoronto.ca > Tel. (416) 978-4295 > Fax. (416) 978-5711 > > > On 15-Oct-07, at 10:12 AM, Pankaj Jain wrote: > > > India: The Definitive History > > > > By D. R. Sardesai > > > > (Former Chair of South and South Asian Studies and Doshi Professor > > at UCLA) > > > > > > * Paperback: 486 pages > > * Publisher: Westview Press (August 30, 2007) > > * Language: English > > * ISBN-10: 0813343526 > > * ISBN-13: 978-0813343525 > > * > > http://www.amazon.com/India-Definitive-D-R- > > Sardesai/dp/0813343526/ref=sr_1_1/002-3643495-9395236? > > ie=UTF8&s=books&qid=1192454115&sr=8-1 > > > > > > Best, > > Pankaj Jain > > UIowa, Rutgers, Kean and NJCU > From franco at RZ.UNI-LEIPZIG.DE Thu Oct 18 11:37:50 2007 From: franco at RZ.UNI-LEIPZIG.DE (Eli Franco) Date: Thu, 18 Oct 07 13:37:50 +0200 Subject: AW: AW: Soteriology of universals In-Reply-To: Message-ID: <161227081398.23782.4116706765536706462.generated@prod2.harmonylists.io> Paul, I actually use the second edition of 1987. Momentariness etc., as vastudharmas that are meditated upon appear already in the beginning of the text (p. 324,6, cf. also 338-339 etc.). See also Steinkellner's paper "Yogische Erkenntnis als Problem im Buddhismus". In: Transzendenzerfahrung, Vollzugshorizont des Heils. Wien 1978, 121-134. Up to Dharmakirti, the truthfulness of yogic perception is not a problem; it is guarantied by its virtual identity of its content with the Buddha's teaching. After Dharmakirti, probably due to the Mimamsa critique, the perspective changes and the topic of yogic perception is largely taken over by the problem of omniscience. The Buddha becomes the exemplary yogi, but in his case we cannot rely on the Buddha's word to guarantee the validity of his cognitions. Best wishes, Eli -----Urspr?ngliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Paul G. Hackett Gesendet: Mittwoch, 17. Oktober 2007 17:45 An: INDOLOGY at liverpool.ac.uk Betreff: Re: AW: Soteriology of universals Eli, That's interesting. Can you provide a citation for that argument (the _Jnanasrimitra-nibandhavali_ (Patna, 1959), I assume)? Of course, once you start talking about the perspective of an omniscient consciousness, it's a whole different affair. best, Paul Hackett At 10:46 PM +0200 10/13/07, Eli Franco wrote: >Although universals are supposed to be unreal, they are nevertheless object >of meditation. The case is argued in some detail by Jnaanasrimitra in the >Yoginirnaya. The problem arises in connection with the object of the >cognition of an omniscient person (such as the Buddha, etc.). If I remember >correctly, Jnanasrimitra argues that its object is not an infinite number of >individuals, but general properties (dharma) that appertain to all >individuals. >Best wishes, >EF > >-----Urspr?ngliche Nachricht----- >Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Paul G. >Hackett >Gesendet: Samstag, 13. Oktober 2007 04:49 >An: INDOLOGY at liverpool.ac.uk >Betreff: Re: Soteriology of universals > >Will, > > You could argue that meditation on universals (sAmAnya) in Buddhism >is not directly soteriological (since they are held to be un-real), >but the negation of them is. Georges Dreyfus has a discussion of the >soteriological aspects of Dharmakirti's epistemology in his >_Recognizing Reality_. > >Paul Hackett >Columbia University > > >At 9:46 PM +0100 10/12/07, Will Rasmussen wrote: >>The realist-nominalist debate over the epistemology and metaphysics >>of universals (sAmAnya) was/is as robust in the India as it was/is >>in the West. However, in a few places Plato defends real universals >>not only for their explanatory and even causative power, but also >>for their soteriological power, by which meditation upon them (e.g., >>beauty, wisdom, goodness) is transformative of the mind/soul. >>Graphically portrayed are his myths of metempsychosis (Meno, >>Phaedrus and Republic), but only briefly does he ever identify >>meditation/contemplation as the instrument/vehicle for determining >>the direction of the psyche's transmigration. >> >>I am curious to inquire whether this use of universals as objects of >>meditation/contemplation was ever prescribed in any of the Indian >>schools of philosophy, where of course metempsychosis was so widely >>endorsed. In particular, I would be especially interested if India's >>staunch universal realists, nyAya and vaizeSika, ever did so. Can >>anyone suggest texts from nyAya or vaizeSika that address the >>soteriological use of universals, and not just their existence and >>explanatory power? >> >>Failing that, might later mImAMsA address this anywhere, perhaps >>through their doctrine of the eternality of sound..., though I >>suspect this is rather a long shot. >> >>And finally, I wonder whether the yoga darzana's meditation on the >>qualities of saguna brahman might in some text(s) be construed as >>reflection upon the universals (sAmAnya) of these qualities. I'm not >>thinking here so much of the Tantric theory of the transformative >>power of mantras purely by dint of their sound, but transformation >>by focus upon the meanings of the universals. >> >>I should perhaps mention that in turning to traditions in India I am >>not seeking to put words in Plato's mouth, nor am I delving for >>directions in the diffusion of ideas. Instead, I am interested in >>seeing how different traditions (may have) developed the idea of the >>salvific effect of 'universals-contemplation' on the mind/soul. >> >> >>Many thanks and best wishes to all, >> >>Will >> >>-- >> >>Dr Will Rasmussen >>Matilal Lecturer in Indian Philosophy >>Department of Philosophy >>King's College London >>160 The Strand, London WC2R 2LS >> >>Tel: 020 7848 2757 >>Email: will.rasmussen at kcl.ac.uk From sellmers at GMX.DE Fri Oct 19 18:36:32 2007 From: sellmers at GMX.DE (Sven Sellmer) Date: Fri, 19 Oct 07 20:36:32 +0200 Subject: CEENIS Message-ID: <161227081401.23782.12202793710513653106.generated@prod2.harmonylists.io> Dear Colleagues, the newly created website of the Central & Eastern European Network for Indian Studies may be of interest for some of you: http://www.ceenis.eu/ Best wishes, Sven Sellmer ************************************** Dr. Sven Sellmer Adam Mickiewicz University Department of Oriental Studies ul. 28 Czerwca 1956 nr 198 61-486 Poznan POLAND sven.sellmer at amu.edu.pl From witzel at FAS.HARVARD.EDU Sat Oct 20 18:50:49 2007 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Sat, 20 Oct 07 14:50:49 -0400 Subject: New Rgveda translation Message-ID: <161227081403.23782.11927948814650018578.generated@prod2.harmonylists.io> Last week, at the Frankfurt Book Fair (Oct. 10, 2007), the new publishing house for world religions has released a number of books that are relevant to our common interest. (This is the new Verlag der Weltreligionen, a division of Insel / Suhrkamp / J?discher Verlag / Deutscher Klassiker Verlag, at Frankfurt.) 1. The first new translation of the Rgveda since K.F. Geldner completed his own some 80 years ago (Harvard Oriental Series 33-36): Rig-Veda. Das heilige Wissen. Erster und zweiter Liederkreis (Verlag der Weltreligionen) von Michael Witzel und Toshifumi Goto (Gebundene Ausgabe - September 2007), pp. 889, Euro 32. (Insiders know that L. Renou's incomplete French translation, serially published in his Etudes v?diques et panin?ennes, and the late T. Elizarenkova's into Russian heavily depend on Geldner. Renou's frequently even is a translation of Geldner's German translation). See: < http://tinyurl.com/26khbp> < http://www.amazon.de> The first volume of four (to be released over the next 3 years) comprises Mandalas 1-2, with introduction, detailed commentary, glossary. Authors are: M. Witzel (Harvard U.) and T. Goto (Tohoku U., Japan), in collaboration with E. Doyama (Osaka U., Japan) and M. Jezic (Zagreb U., Croatia) See also: ----- The Rgveda volume as well as the other new translations each have an extensive commentary that bring text, translation and scholarly discussion up to date. For the other vols. see next msg. Michael Witzel > Department of Sanskrit and Indian Studies, Harvard University > 1 Bow Street , 3rd floor, Cambridge MA 02138 > 1-617-495 3295 Fax: 496 8571 > direct line: 496 2990 > > > > changed to: > > From witzel at FAS.HARVARD.EDU Sat Oct 20 18:50:52 2007 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Sat, 20 Oct 07 14:50:52 -0400 Subject: new translations of religious texts Message-ID: <161227081405.23782.2522601626840350066.generated@prod2.harmonylists.io> Other volumes now released by the Verlag der Weltreligionen include: 2. Michael von Br?ck, Bhagavadgita (E. 30) (Transl. with extensive commentary that includes both the reception of the text in India as well as in the West. 3. Michael Hahn, Vom rechten Leben. Buddhistische Lehren aus Indien und Tibet (E. 30) (A collection of central teachings of Buddhism from Udanavarga, etc.) 4. Augustinus: Confessiones (E. 30) 5. Mischna. Seder Mo'ed (E. 30) (On Jewish festivals, the second volume of the Mishna) 6. al-Nawawi: Vierzig Hadithe. Kitab al-Arba'in (E. 32) With the commentary of Ibn al-'Id. (40 selected, popular sayings of the prophet Muhammad) See: ------ A parallel series of introductions includes, among others: * Michael v. Br?ck, Einf?hrung in den Buddhismus (E 24.80) * Michael Krupp, Einf?hrung in die Mischna (E. 17.80) ------ Further, the second parallel series of essay and study volumes includes titles such as: * P. Sloterdijk, Gottes Eifer: vom Kampf der drei Weltreligionen (E 17.80) (Discussion of the conflicts between the three Abrahamic monotheistic religions). * Michael Hochgeschwender: Amerikanische Religion: Evangekalismus, Pfingstlertum und Fundamentalismus (E 19.80) (Discussion of American religious movements during the past 200 years or so). etc. etc. About 15 vols. are to appear each year. Further details at: Michael Witzel > Department of Sanskrit and Indian Studies, Harvard University > 1 Bow Street , 3rd floor, Cambridge MA 02138 > 1-617-495 3295 Fax: 496 8571 > direct line: 496 2990 > > > > changed to: > > From j_e_m_houben at YAHOO.COM Tue Oct 23 06:21:48 2007 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Mon, 22 Oct 07 23:21:48 -0700 Subject: Fwd: Publications Message-ID: <161227081407.23782.2451077903330192670.generated@prod2.harmonylists.io> Christopher Freeland wrote: Date: Mon, 8 Oct 2007 03:37:21 -0700 From: Christopher Freeland Subject: Publications To: INDOLOGYCOMMITTEE at liverpool.ac.uk Dear Sir or Madam On the suggestion of Professor JL Brockington, I write to you as the duty member of the committee in charge of the INDOLOGY list to ask if you would be kind enough to forward a message to that list. I am about to publish two books (they were completed in 1975 but only now in my retirement was I able to prepare them): The Sanskrit-English Philosophical Wordlist is a compendium with about three thousand five hundred terms compiled in order to help the author read and study Shankara?s Kevaladvaita system of philosophy, which logically enough refers to terms employed by other Hindu and Buddhist philosophical systems, as well as some inevitable mythological references. There is a definite bias towards non-dualistic thought and in the interpretation of the terms. Where possible the root word has been included with the entry to satisfy curiosity or aid further investigation. For etymologists concerned by historical setting, textual reference is often provided in which the expression appears and thus the time of its use can then be deduced. The wordlist is intended for students of Indian philosophy and language. Foreword by Professor J.Gonda of Utrecht University. ISBN: 978-974-7046-78-6 Cloth bound quarto, approx. 359 pp. Price: 50 euros. Printed by OS Printing, Bangkok The Yoga Vasishta Ramayana (YVR) is an eleventh century (CE) text and probably the earliest extant treatise on Vedanta. As is common to the Indian tradition in such matters, it is in dialogue form. Unlike the Gita, which albeit very inspiring and wonderfully enriching as it meanders in a more worldly and human context, the YVR goes directly to the point and repeatedly drives home what is required for man?s salvation ? an end to mentation, for everything in any world is just ideation. As fresh today as it was no doubt when Valmiki wrote it a thousand odd years ago, the message is simple and compelling. For the first time(to my knowledge) the entire Sanskrit text was translated and edited by Swami Pranav Tirtha and Swami Chidananda Tirtha (aka Christopher Freeland), as part of the latter?s apprenticeship. ISBN: 978-974-7046-77-9 Cloth bound quarto, approx. 160 pp. Price: 35 euros. Printed by OS Printing, Bangkok. For any further information, please contact Christopher Freeland Ph.D., 102/1 Muangkaew, Tambon Maerim, 50180 Chiangmai, Thailand or freelandchristopher at yahoo.com Thank you very much for your attention and hopefully kind cooperation, Yours sincerely Christopher Freeland --------------------------------- Need a vacation? Get great deals to amazing places on Yahoo! Travel. Prof. Dr. Jan E.M. Houben, Directeur d Etudes Chaire: Sources et Histoire de la Tradition Sanskrite Ecole Pratique des Hautes Etudes, SHP A la Sorbonne,45-47, rue des Ecoles, 75005 Paris -- France. JEMHouben at gmail.com www.jyotistoma.nl *** __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com From gthomgt at COMCAST.NET Wed Oct 24 20:55:51 2007 From: gthomgt at COMCAST.NET (George Thompson) Date: Wed, 24 Oct 07 16:55:51 -0400 Subject: SSRN Announces New Humanities Research Network (HRN) In-Reply-To: <411867.37378.qm@web43138.mail.sp1.yahoo.com> Message-ID: <161227081416.23782.7227803398194025732.generated@prod2.harmonylists.io> Dear List, I call your atention to this important new development which I hope will extend to Indology. The article will be accessible to all for a few more days. Best wishes George Thompson >>>>>>>>>>> This article, "New Network Will Make It Easier for Some Humanities Scholars to Share Work in Progress" is available online at this address: http://chronicle.com/temp/email2.php?id=qg9fmj9f6kxtqPh5BvBzmFtFkSdTTFxy This article will be available to non-subscribers of The Chronicle for up to five days after it is e-mailed. The article is always available to Chronicle subscribers at this address: http://chronicle.com/daily/2007/10/430n.htm From ucgadkw at UCL.AC.UK Wed Oct 24 15:58:24 2007 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Wed, 24 Oct 07 16:58:24 +0100 Subject: MA and PhD opportunities in medical history, including South Asia Message-ID: <161227081409.23782.14230836578859774792.generated@prod2.harmonylists.io> The Wellcome Centre for the History of Medicine at University College London (UCL) has faculty and resources relating to Asia, including South Asia, and it has a close working relationship with the Wellcome Library, that houses thousands of Sanskrit manuscripts and has a fine Sanskrit printed book collection. UCL is located in Bloomsbury, in easy walking distance of the British Library, the Royal Asiatic Society, SOAS, the Warburg Institute, the British Museum, and many other institutions. "[The Centre] invites applications from prospective MPhil/PhD students for 3 years commencing September 2008. Candidates should normally have a Masters degree in a relevant subject. The Centre anticipates being able to offer two or three research studentships worth c. ?19,000 pa plus the payment of "home" fees. Students from outside the EU are encouraged to apply but should arrange to discuss the possible impact of "overseas" student fees being charged. Applications to study without a scholarship are also welcome. The Centre also supports PhD students applying with other funding bodies like AHRC, Wellcome Trust, UCL." See http://www.ucl.ac.uk/histmed/teaching/PhD/ for further details of the postgraduate courses and the available student funding opportunities. DW From Gerard.Huet at INRIA.FR Wed Oct 24 17:51:14 2007 From: Gerard.Huet at INRIA.FR (=?utf-8?Q?G=C3=A9rard_Huet?=) Date: Wed, 24 Oct 07 19:51:14 +0200 Subject: Inquiry In-Reply-To: <411867.37378.qm@web43138.mail.sp1.yahoo.com> Message-ID: <161227081411.23782.12521135673113331716.generated@prod2.harmonylists.io> Hello, Jan, for a change I am not writing about cocktails or other organisational stuff. Do you know Encyclopaedia Orissana (Od?ia? j?a?na-kosha) published in 1963-65 by Utkal University (Utkal?a Bis?vabidya?l?ay?a) ? If so, is it a good enclyclopedia on Orissan traditions ? Is there any English translation that you know of ? Best G?rard From Gerard.Huet at INRIA.FR Wed Oct 24 19:59:47 2007 From: Gerard.Huet at INRIA.FR (=?utf-8?Q?G=C3=A9rard_Huet?=) Date: Wed, 24 Oct 07 21:59:47 +0200 Subject: apology Message-ID: <161227081414.23782.1387704052590442063.generated@prod2.harmonylists.io> Apologies for sending to the list a personal message. It is hard not to get burned by the reply management policy of the Indology list, which is non-standard GH PS I profit of this message to remind the list of the upcoming Sanskrit Computational Linguistics Symposium in Paris next week: http://sanskrit.inria.fr/Symposium/Program.html From birgit.kellner at UNIVIE.AC.AT Fri Oct 26 13:43:08 2007 From: birgit.kellner at UNIVIE.AC.AT (Birgit Kellner) Date: Fri, 26 Oct 07 15:43:08 +0200 Subject: Publication announcement (WSTB): Steinkellner Festschrift and Kellner, Anupalabdhirahasya ... Message-ID: <161227081418.23782.6109450984045414272.generated@prod2.harmonylists.io> Dear colleagues, (apologies for cross-posting.) I am delighted to announce two recent publications from the Wiener Studien zur Tibetologie und Buddhismuskunde: WSTB 70: Birgit Kellner, Helmut Krasser, Horst Lasic, Michael Torsten Much, Helmut Tauscher (eds), "Pram??ak?rti?. Papers dedicated to Ernst Steinkellner on the occasion of his 70th birthday" (2007) 1103p, 2 volumes. ISBN: 978-3-902501-09-07. EUR 69.00. The Tables of Contents for both volumes are given below, in plain text format. WSTB 67: Birgit Kellner, "J??na?r?mitra's Anupalabdhirahasya and Sarva?abd?bh?vacarc?: A Critical Edition with A Survey of his Anupalabdhi-Theory" (2007) 126p. ISBN: 978-3-902501-06-6. EUR 14. Orders can be placed online: http://www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi Best regards, Birgit Kellner Department of South Asian, Tibetan and Buddhist Studies University of Vienna Austria ---------- Festschrift Ernst Steinkellner: Tables of Conents -------------------- ------- Volume 1 ----------- Ernst Steinkellner ? Imprints and echoes xi Publications of Ernst Steinkellner xxvii Katia Buffetrille, ?Pays cach?? ou ?Avenir radieux?? Le choix de Shes rab rgya mtsho 1 Gudrun B?hnemann, ?ivali?gas and caityas in representations of the eight cremation grounds from Nepal 23 Christoph C?ppers, Die Reise- und Zeltlagerordnung des F?nften Dalai Lama 37 Elena De Rossi Filibeck, The fragmentary Tholing bKa? ?gyur in the IsIAO Library 53 Max Deeg, A little-noticed Buddhist travelogue ? Senghui?s Xiyu-ji and its relation to the Luoyang-jialan-ji 63 Hildegard Diemberger, Padmasambhava?s unfinished job: the subjugation of local deities as described in the dBa? bzhed in light of contemporary practices of spirit possession 85 Georges Dreyfus, Is perception intentional? A preliminary exploration of intentionality in Dharmak?rti 95 Franz-Karl Ehrhard, The biography of sMan-bsgom Chos-rje Kun-dga? dpal-ldan (1735?1804) as a source for the Sino?Nepalese war 115 Vincent Eltschinger, On 7th and 8th century Buddhist accounts of human action, practical rationality and soteriology 135 Eli Franco, Praj??karagupta on prat?tyasamutp?da and reverse causation 163 Toru Funayama, Kamala??la?s distinction between the two sub-schools of Yog??c?ra. A provisional survey 187 Richard Gombrich, Popperian Vinaya: Conjecture and refutation in practice 203 Michael Hahn, In defence of Haribha??a 213 Paul Harrison, Notes on some West Tibetan manuscript folios in the Los Angeles County Museum of Art 229 Jens-Uwe Hartmann, Der Sattv?r?dhanastava und das K??ranad?s?tra 247 Guntram Hazod, The grave on the ?cool plain?. On the identification of ?Tibet?s first tomb? in Nga?ra?thang of ?Phyong-po 259 Harunaga Isaacson, First Yoga: A commentary on the ?diyoga section of Ratn?kara??nti?s Bhramahara (Studies in Ratn?kara??nti?s tantric works IV) 285 Takashi Iwata, An analysis of examples for the interpretation of the word i??a? in Dharmak?rti?s definition of the thesis 315 David Jackson, Rong ston bKa? bcu pa ? Notes on the title and travels of a great Tibetan scholastic 345 Christian Jahoda, Archival exploration of Western Tibet or what has re?mained of Francke?s and Shuttleworth?s Antiquities of Indian Tibet, Vol. IV? 361 Muni ?r? Jamb?vijayaji, Dign?ga?s Ny?yaprave?aka??tra 395 Shoryu Katsura, Dharmak?rti?s proof of the existence of other minds 407 Deborah Klimburg-Salter, Tradition and innovation in Indo-Tibetan painting. Four preaching scenes from the life of the Buddha, Tabo mid 11th century. 423 Taiken Kyuma, Marginalia on the subject of sattv?num?na 469 Horst Lasic, Placing the Tabo tshad ma materials in the general development of tshad ma studies in Tibet. Part one: The study of the Ny?yabindu 483 Christian Luczanits, Prior to Birth II ? The Tu?ita episodes in Early Tibetan Buddhist literature and art 497 ------- Volume 2 -------- Klaus-Dieter Mathes, Can s?tra mah?mudr? be justified on the basis of Maitr?pa?s Aprati??h?nav?da? 545 Claus Oetke, About the assessment of views on a self in the Indian philosophical tradition 567 Patrick Olivelle, The term vikrama in the vocabulary of A?vagho?a 587 Parimal G. Patil, Dharmak?rti?s white lie ? Philosophy, pedagogy, and truth in late Indian Buddhism 597 Ole Holten Pind, N?g?rjunian Divertimento ? A close reading of M?lamadhyamakak?rik? VII 30cd and VIII 7cd 621 Karin Preisendanz, The initiation of the medical student in early classical ?yurveda: Caraka?s treatment in context 629 Ernst Prets, Implications, derivations and consequences: prasa?ga in the early Ny?ya tradition 669 Charles Ramble, The Aya: Fragments of an unknown Tibetan priesthood 683 Ludo Rocher, Commentators at work: Inheritance by brothers in Hindu law 721 Rosane Rocher, Henry Thomas Colebrooke and the marginalization of Indian pandits 735 Cristina Scherrer-Schaub, Immortality extolled with reason: Philosophy and politics in N?g?rjuna 757 Lambert Schmithausen, Problems with the Golden Rule in Buddhist texts 795 Walter Slaje, Werke und Wissen: Die Quellensammlung (AD 1680) des Kaschmirers ?nanda zum Beweis der Superiorit?t der karma?j???na?samuccaya-Doktrin 825 Per S?rensen, Restless relic ? The ?rya Loke?vara icon in Tibet: Symbol of power, legitimacy and pawn for patronage 857 Tom J.F. Tillemans, On bdag, gzhan and the supposed active-passive neutrality of Tibetan verbs 887 Toru Tomabechi, The extraction of mantra (mantroddh?ra) in the Sarvabuddhasam?yogatantra 903 Raffaele Torella, Studies on Utpaladeva?s ??varapratyabhij??viv?ti. Part IV: Light of the subject, light of the object 925 Kurt Tropper, The Buddha-vita in the skor lam chen mo at Zha lu monastery 941 Helga Uebach and Jampa L. Panglung, A silver portrait of the 6th ?wa?dmar Karma?pa (1584?1630) 975 K?the Uray-K?halmi, Geser/Kesar und seine Gef?hrtinnen 989 Leonard W.J. van der Kuijp, *N?gabodhi/N?gabuddhi: Notes on the Guhyasam?ja Literature 1001 Roberto Vitali, The White dPyal: Early evidence (from the 7th century to the beginning of bstan pa phyi dar) 1023 Chizuko Yoshimizu, Causal efficacy and spatiotemporal restriction: An analytical study of the Sautr?ntika philosophy 1049 Kiyotaka Yoshimizu, Reconsidering the fragment of the B?ha???k? on inseparable connection (avin?bh?va) 1079 From huntington.2 at OSU.EDU Sat Oct 27 04:08:45 2007 From: huntington.2 at OSU.EDU (John C. Huntington) Date: Sat, 27 Oct 07 00:08:45 -0400 Subject: Asa Saphu Catalog Message-ID: <161227081420.23782.3310319229078717670.generated@prod2.harmonylists.io> Dear Indology members My colleague Dina Bangdel has identified (and converted to a useful file) the Asa Saphu catalogue of the Nagoya Buddhist Library DVD collection of Sanskrit manuscripts, which apparently comes without an index(?!?). If any one would like a copy of this important material please e-mail me of list. Cheers John From j_e_m_houben at YAHOO.COM Sat Oct 27 22:58:26 2007 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Sat, 27 Oct 07 15:58:26 -0700 Subject: Pre-announcement: Discovering the Vedas Message-ID: <161227081422.23782.15531252293253071563.generated@prod2.harmonylists.io> Dear Friends, I have been requested to make the following pre-announcement: *** Frits Staal is about to publish DISCOVERING THE VEDAS. ORIGINS, MANTRAS, RITUALS, INSIGHTS with Penguin India. A book of more than 400 pages, it is an unprecedented guide to the Vedas consisting of five parts. Part I extracts concrete facts from the Oral Tradition and Archaeology about Vedic people and their language, what they thought and did, and where they went and when. Part II, the longest, provides essential information about the Four Vedas with selections and translations. Part III sheds light on mantras and rituals, the main channels through which Vedic contributions entered what came to be known as Hinduism. Part IV looks at what we can learn from the Vedas - things that the composers seemed to know but we do not. The fifth part puts Vedic civilization in perspective through a wide-ranging comparison with other Indic philosophies and religions, primarily Buddhism. For a detailed Table of Contents see http://philosophy.berkeley.edu/staal. The book is expected to be launched in January 2008. In December 2007, the actual date, price, and information about how to order copies will be available on www.penguinbooksindia.com *** Prof. Dr. Jan E.M. Houben, Directeur d Etudes Chaire: Sources et Histoire de la Tradition Sanskrite Ecole Pratique des Hautes Etudes, SHP A la Sorbonne,45-47, rue des Ecoles, 75005 Paris -- France. JEMHouben at gmail.com www.jyotistoma.nl *** __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com From huntington.2 at OSU.EDU Sun Oct 28 18:01:10 2007 From: huntington.2 at OSU.EDU (John C. Huntington) Date: Sun, 28 Oct 07 14:01:10 -0400 Subject: Asa Saphu catalog Message-ID: <161227081424.23782.8941806312386218832.generated@prod2.harmonylists.io> Dear list members, Dina Bangdel and I have receive a huge response to the offer of the Asa Saphu Digital archive catalog. However two things have also occurred. 1) We were checking their published list against the actual DVDs and discovered that the list is short about 1500 entries! Their published list ends at 5309 and the DVDs end at 7025 leaving an apparent 1716 files with no information provided in any form. 2) To partially remedy this, we have created a database of the hand written information cards included in each file folder by opening disks 19-52 (Folder no.s 5310-7025) and opening each folder and copying the JPEG of the info card to a file maker database. This is not a sortable database except by the (useless) arbitrary item number (it does not correspond to any numbering system in the 1991 published catalog by Vaidya and Kamsakar). However, run on a relatively fast computer, on can scan the entire (1595 entries) in about an hour. In a very few days these will be added to the Huntington archive website for down load for FTP download. Cheers to all John From r.mahoney at ICONZ.CO.NZ Sun Oct 28 19:11:28 2007 From: r.mahoney at ICONZ.CO.NZ (Richard MAHONEY) Date: Mon, 29 Oct 07 08:11:28 +1300 Subject: Asa Saphu catalog In-Reply-To: Message-ID: <161227081427.23782.12763740615598269497.generated@prod2.harmonylists.io> Dear John (and Dina) et al., On Mon, 2007-10-29 at 07:01, John C. Huntington wrote: > Dear list members, > > Dina Bangdel and I have receive a huge response to the offer of the > Asa Saphu Digital archive catalog. However two things have also > occurred. > > 1) We were checking their published list against the actual DVDs and > discovered that the list is short about 1500 entries! Their published > list ends at 5309 and the DVDs end at 7025 leaving an apparent 1716 > files with no information provided in any form. > > 2) To partially remedy this, we have created a database of the hand > written information cards included in each file folder by opening > disks 19-52 (Folder no.s 5310-7025) and opening each folder and > copying the JPEG of the info card to a file maker database. This is > not a sortable database except by the (useless) arbitrary item number > (it does not correspond to any numbering system in the 1991 published > catalog by Vaidya and Kamsakar). However, run on a relatively fast > computer, on can scan the entire (1595 entries) in about an hour. In case they may prove useful I should perhaps mention that some while ago I produced and made freely available the following: ??? Saph? Kuthi (??? Archives) Manuscript Catalogue (5309 entry vers.) For brief details v.: http://indica-et-buddhica.org/sections/repositorium-preview/materials/catalogues/asha-archives-mss-catalogue This version is available for download in various formats: 1./ ask_catalog_utf-8.html (827Kb) HTML 2./ ask_catalog_utf-8.txt (785Kb) Text (UTF-8) 3./ ask_catalog_csx.txt (733Kb) Text (CSX+) 4./ ask_catalog.pdf (1255Kb) PDF (Typeset with LaTeX) from here: http://repositorium.indica-et-buddhica.org/handle/no/15 Another -- fully searchable -- Text Encoding Initiative (TEI) version has also been produced. It is accessible from here: http://philologica.indica-et-buddhica.org/available.html IeB users will be able to freely access all of the above by entering their login details. If any others would like access I would ask you to please register first: http://subscriptions.indica-et-buddhica.org/register/ Acknowledgement: I would like to take this opportunity to once again express my deep gratitude to Mr Padma Ratna TULADHAR, Prof. Kamal P. MALLA, and the ASK Library Staff for permitting the re-distribution of the Catalogue. Best regards, Richard MAHONEY -- Richard MAHONEY | internet: http://indica-et-buddhica.org/ Littledene | telephone/telefax (man.): +64 3 312 1699 Bay Road | cellular: +64 27 482 9986 OXFORD, NZ | email: r.mahoney at indica-et-buddhica.org ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Indica et Buddhica: Materials for Indology and Buddhology Scholia: http://scholia.indica-et-buddhica.org/ Catalogus: http://catalogus.indica-et-buddhica.org/ From jrasik at COLMEX.MX Tue Oct 30 14:41:49 2007 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Tue, 30 Oct 07 08:41:49 -0600 Subject: None Message-ID: <161227081429.23782.7442434744850038131.generated@prod2.harmonylists.io> Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From tubb at UCHICAGO.EDU Tue Oct 30 16:46:17 2007 From: tubb at UCHICAGO.EDU (Gary Tubb) Date: Tue, 30 Oct 07 11:46:17 -0500 Subject: AHRC project (fwd) Message-ID: <161227081435.23782.12390638424012313467.generated@prod2.harmonylists.io> Forwarded to the list by request. ---------- Forwarded message ---------- AHRC PhD Studentship An AHRC Project on Indian Conceptions of Self, jointly administered by the Department of Philosophy, University of Sussex and the Department of Religious Studies, Lancaster University, will run from January 2008 to December 2010. The purpose of the project is to investigate accounts of the self in classical and early modern Indian philosophical analysis. In particular, the project is interested in the philosophical response to Buddhist ideas about personal identity and the character of selfhood. A three-year full-time PhD studentship is available from January 2008, based at the University of Sussex. The award includes fees at the Home/EU rate, and and an annual maintenance grant of ?12,300, plus a ?400 allowance for travel. Due to funding regulations, the applicant must be a UK national, satisfy UK residency requirements, or be a (non-UK) EU national who has been ordinarily resident in the UK throughout the 3 year period immediately prior to 1 January 2008. Please consult the "Guide for Applicants for Postgraduate Awards in the Arts and Humanities; The Doctoral Awards Scheme" on the AHRC website www.ahrc.ac.uk for further details. Interested applicants should contact Jonardon Ganeri (j.ganeri at sussex.ac.uk) in the first instance. Further particulars about postgraduate study at Sussex, and application procedures, are to be found at: http://www.sussex.ac.uk/pgstudy. Deadline for applications: 16 November 2007. From mmdesh at UMICH.EDU Tue Oct 30 16:36:16 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Tue, 30 Oct 07 12:36:16 -0400 Subject: None Message-ID: <161227081432.23782.11521377914209629716.generated@prod2.harmonylists.io> There is a famous Nrsimha temple in Maharashtra in a town called Nira - Narsingapur. I don't have a map in front of me, but this town is probably on the bank of the river Neeraa/Niraa (?). There is indeed a river in the region by that name. This town is close to my family's original home town, Tembhurni, near Solapur, and Nrsimha has been the family deity of the Deshpande family. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Tue 10/30/2007 10:41 AM To: INDOLOGY at liverpool.ac.uk Subject: Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From mmdesh at UMICH.EDU Tue Oct 30 17:29:14 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Tue, 30 Oct 07 13:29:14 -0400 Subject: None Message-ID: <161227081437.23782.6314781778344973627.generated@prod2.harmonylists.io> Here is some more information on "Nira-Narsingpur" in Maharashtra, from the Wikipedia article on the Bhima River: "The Bhima River originates in Bhimashankar hills near Karjat on the western side of Western Ghats, known as Sahyadri, in Maharashtra state in India. Bhima flows southeast for 725 km through Maharashtra, Karnataka, Andhra Pradesh states. Bhima is one of the two majors rivers in Maharastra, the other being Nira River. Nira confluences with Bhima in Narsingpur, Solapur. Bhima is a major tributary of the Krishna River. Its banks are densely populated and form a fertile agricultural area." Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Tue 10/30/2007 10:41 AM To: INDOLOGY at liverpool.ac.uk Subject: Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From jrasik at COLMEX.MX Wed Oct 31 14:53:16 2007 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Wed, 31 Oct 07 08:53:16 -0600 Subject: None Message-ID: <161227081439.23782.14660514922442642.generated@prod2.harmonylists.io> I am thankful to Dr. Madhav Deshpande for the information about Neera interpretation for Laksmi-Nrsimha.I would ask him again the meaning of Nira in the same context. Rasik Vihari Joshi -----Mensaje original----- De: Indology [mailto:INDOLOGY at liverpool.ac.uk] En nombre de Deshpande, Madhav Enviado el: Martes, 30 de Octubre de 2007 11:36 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: There is a famous Nrsimha temple in Maharashtra in a town called Nira - Narsingapur. I don't have a map in front of me, but this town is probably on the bank of the river Neeraa/Niraa (?). There is indeed a river in the region by that name. This town is close to my family's original home town, Tembhurni, near Solapur, and Nrsimha has been the family deity of the Deshpande family. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Tue 10/30/2007 10:41 AM To: INDOLOGY at liverpool.ac.uk Subject: Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From rsalomon at U.WASHINGTON.EDU Wed Oct 31 18:24:53 2007 From: rsalomon at U.WASHINGTON.EDU (Richard Salomon) Date: Wed, 31 Oct 07 11:24:53 -0700 Subject: Nira-Narsingpur Narasimha Message-ID: <161227081444.23782.3632127552572971700.generated@prod2.harmonylists.io> Dear Madhav et al., It seems odd to have a river whose name seems to mean just "water." I suspect there is something more going on here, though I couldn't say exactly what. But there may be some clues in the information provided by Mayrhofer in KEWA s.v. niiram, where he refers to other (early) river names such as Sadaaniiraa. Could, for exampe, Niiraa be a shortening of some such original name? Or, perhaps more likely, is the explanation to be sought in Dravidian rather than IA? Rich Salomon ----- Original Message ----- From: "Deshpande, Madhav" To: Sent: Wednesday, October 31, 2007 10:57 AM Subject: Re: Nira-Narsingpur Narasimha Dear Dr. Joshi, We know that Niiraa is the name of the river that joins the river Bhiimaa at the town of Narsingpur (near Solapur), and that the town of Narsingpur is known for its temple of Narasimha. The river name seems to be a feminine form of the Sanskrit word niira- "water". As the rivers are commonly treated as goddesses (cf. Anne Feldhaus's work on river-goddesses in Maharashtra), one can assume that niiraa the river name also becomes the name of the river goddess that may be locally identified with Lakshmi. Perhaps Ashok Aklujkar may know something more of the local traditions of Nira-Narsingpur, as he grew up in the town of Akluj which is nearby. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Wed 10/31/2007 10:53 AM To: INDOLOGY at liverpool.ac.uk Subject: I am thankful to Dr. Madhav Deshpande for the information about Neera interpretation for Laksmi-Nrsimha.I would ask him again the meaning of Nira in the same context. Rasik Vihari Joshi -----Mensaje original----- De: Indology [mailto:INDOLOGY at liverpool.ac.uk] En nombre de Deshpande, Madhav Enviado el: Martes, 30 de Octubre de 2007 11:36 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: There is a famous Nrsimha temple in Maharashtra in a town called Nira - Narsingapur. I don't have a map in front of me, but this town is probably on the bank of the river Neeraa/Niraa (?). There is indeed a river in the region by that name. This town is close to my family's original home town, Tembhurni, near Solapur, and Nrsimha has been the family deity of the Deshpande family. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Tue 10/30/2007 10:41 AM To: INDOLOGY at liverpool.ac.uk Subject: Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From glhart at BERKELEY.EDU Wed Oct 31 19:42:49 2007 From: glhart at BERKELEY.EDU (George Hart) Date: Wed, 31 Oct 07 12:42:49 -0700 Subject: Nira-Narsingpur Narasimha In-Reply-To: <040101c81beb$54d1f6d0$cf565f80@allrsdelld8200> Message-ID: <161227081446.23782.18258636753688847106.generated@prod2.harmonylists.io> Of course, niira is a well-known borrowing from Dravidian niir. Tamil niir means nature, property, as well as water. The word niirmai (water-ness) means "property of water, as coolness" according to the Lex. Thus, the Niiraa might well have been named for its cooling properties, always invoked in Tamil and other southern (Maharashtra is in South India, isn't it?) languages. George Hart On Oct 31, 2007, at 11:24 AM, Richard Salomon wrote: > Dear Madhav et al., > > It seems odd to have a river whose name seems to mean just "water." > I suspect there is something more going on here, though I couldn't > say exactly what. But there may be some clues in the information > provided by Mayrhofer in KEWA s.v. niiram, where he refers to other > (early) river names such as Sadaaniiraa. Could, for exampe, Niiraa > be a shortening of some such original name? Or, perhaps more likely, > is the explanation to be sought in Dravidian rather than IA? > > Rich Salomon > > > ----- Original Message ----- From: "Deshpande, Madhav" > > To: > Sent: Wednesday, October 31, 2007 10:57 AM > Subject: Re: Nira-Narsingpur Narasimha > > > Dear Dr. Joshi, > > We know that Niiraa is the name of the river that joins the river > Bhiimaa at the town of Narsingpur (near Solapur), and that the town > of Narsingpur is known for its temple of Narasimha. The river name > seems to be a feminine form of the Sanskrit word niira- "water". As > the rivers are commonly treated as goddesses (cf. Anne Feldhaus's > work on river-goddesses in Maharashtra), one can assume that niiraa > the river name also becomes the name of the river goddess that may > be locally identified with Lakshmi. Perhaps Ashok Aklujkar may know > something more of the local traditions of Nira-Narsingpur, as he > grew up in the town of Akluj which is nearby. > > Madhav M. Deshpande > > -----Original Message----- > From: Indology on behalf of Rasik Vihari Joshi Tripathi > Sent: Wed 10/31/2007 10:53 AM > To: INDOLOGY at liverpool.ac.uk > Subject: > > I am thankful to Dr. Madhav Deshpande for the information about Neera > interpretation for Laksmi-Nrsimha.I would ask him again the meaning of > Nira in the same context. > Rasik Vihari Joshi > > -----Mensaje original----- > De: Indology [mailto:INDOLOGY at liverpool.ac.uk] En nombre de Deshpande, > Madhav > Enviado el: Martes, 30 de Octubre de 2007 11:36 a.m. > Para: INDOLOGY at liverpool.ac.uk > Asunto: > > > There is a famous Nrsimha temple in Maharashtra in a town called > Nira - > Narsingapur. I don't have a map in front of me, but this town is > probably on the bank of the river Neeraa/Niraa (?). There is indeed a > river in the region by that name. This town is close to my family's > original home town, Tembhurni, near Solapur, and Nrsimha has been the > family deity of the Deshpande family. > > Madhav M. Deshpande > > > > > -----Original Message----- > From: Indology on behalf of Rasik Vihari Joshi Tripathi > Sent: Tue 10/30/2007 10:41 AM > To: INDOLOGY at liverpool.ac.uk > Subject: > > Dear Scholar Friends, > I have come across the word "Neera" meaning water in the > Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help > me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks > in advance, Rasik Vihari Joshi From baums at U.WASHINGTON.EDU Wed Oct 31 20:28:23 2007 From: baums at U.WASHINGTON.EDU (Stefan Baums) Date: Wed, 31 Oct 07 13:28:23 -0700 Subject: epitaph for Friederick Rosen In-Reply-To: <4728DE78.5010901@sas.upenn.edu> Message-ID: <161227081451.23782.1739377849168244102.generated@prod2.harmonylists.io> > a suggestion for s.p.(b.) How about ?Sanscriti Professori Bonnensi? or ?Bonnae,? giving: Tam merito laudatus et ploratus Ab illo non minus lugendo citiusque pariter erepto Eximio viro C[hristiano] F[rederico] L[assen] S[anscriti] P[rofessori] B[onnensi] Best wishes, Stefan Baums -- Stefan Baums Asian Languages and Literature University of Washington From toke_knudsen at MAC.COM Wed Oct 31 20:52:38 2007 From: toke_knudsen at MAC.COM (Toke Lindegaard Knudsen) Date: Wed, 31 Oct 07 13:52:38 -0700 Subject: Contact information for D. G. Dhavale Message-ID: <161227081453.23782.6583075124688562790.generated@prod2.harmonylists.io> Dear Indologists, Would any of you happen to know if D. G. Dhavale, retired professor at the University of Pune and Ferguson College, Pune as of 1996, is still alive? If so, is there a contact address or email for him? Many thanks. Sincerely, Toke From mmdesh at UMICH.EDU Wed Oct 31 17:57:11 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Wed, 31 Oct 07 13:57:11 -0400 Subject: Nira-Narsingpur Narasimha Message-ID: <161227081442.23782.14689769120058485032.generated@prod2.harmonylists.io> Dear Dr. Joshi, We know that Niiraa is the name of the river that joins the river Bhiimaa at the town of Narsingpur (near Solapur), and that the town of Narsingpur is known for its temple of Narasimha. The river name seems to be a feminine form of the Sanskrit word niira- "water". As the rivers are commonly treated as goddesses (cf. Anne Feldhaus's work on river-goddesses in Maharashtra), one can assume that niiraa the river name also becomes the name of the river goddess that may be locally identified with Lakshmi. Perhaps Ashok Aklujkar may know something more of the local traditions of Nira-Narsingpur, as he grew up in the town of Akluj which is nearby. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Wed 10/31/2007 10:53 AM To: INDOLOGY at liverpool.ac.uk Subject: I am thankful to Dr. Madhav Deshpande for the information about Neera interpretation for Laksmi-Nrsimha.I would ask him again the meaning of Nira in the same context. Rasik Vihari Joshi -----Mensaje original----- De: Indology [mailto:INDOLOGY at liverpool.ac.uk] En nombre de Deshpande, Madhav Enviado el: Martes, 30 de Octubre de 2007 11:36 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: There is a famous Nrsimha temple in Maharashtra in a town called Nira - Narsingapur. I don't have a map in front of me, but this town is probably on the bank of the river Neeraa/Niraa (?). There is indeed a river in the region by that name. This town is close to my family's original home town, Tembhurni, near Solapur, and Nrsimha has been the family deity of the Deshpande family. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Rasik Vihari Joshi Tripathi Sent: Tue 10/30/2007 10:41 AM To: INDOLOGY at liverpool.ac.uk Subject: Dear Scholar Friends, I have come across the word "Neera" meaning water in the Lakmii-Nrsimha-Sahasra-Naama,I shall appreciate if some one could help me how to interprete this word in the sence of Laksmi-Nrsimha. Thanks in advance, Rasik Vihari Joshi From rrocher at SAS.UPENN.EDU Wed Oct 31 19:58:48 2007 From: rrocher at SAS.UPENN.EDU (Rosane Rocher) Date: Wed, 31 Oct 07 15:58:48 -0400 Subject: epitaph for Friederick Rosen In-Reply-To: <4716298C0200003A0001C2D0@ntgwgate.loc.gov> Message-ID: <161227081448.23782.13542467027672672748.generated@prod2.harmonylists.io> Sorry for the delayed reaction. I was overseas and away from email. The initials C.F.L. might stand for Christian Friedrich Lassen, and the final B - just possibly - for Bonn. Perhaps someone more familiar than I am with 19th-century German academic Latin might have a suggestion for s.p.(b.). Best wishes, Rosane Rocher Allen W Thrasher wrote: > I just notice that the Library of Congress copy of this book: > > LC Control No.: unk81050111 > Personal Name: Rosen, Friederick A. [from old catalog] > Main Title: Corporis radicum sanscritarum prolusio. > Published/Created: Berolini: Apud Ferdinandum Dummlerum, Typicis Academicis, 1826. > PK901 .R7 1826a > > Has the following inscription in pencil after the author's name: > > Tam merito laudatus et ploratus > Ab illo non minus lugendo citiusque pariter erepto > Eximio viro > C.F.L.S.P.B__ > > Does anyone have any idea whom the initials might belong to? > > It is probably not pertinent, but this copy is slightly different from another (LCCN 11024033; PK901 .R7) which has on the title page the same title with "Dissertatio Inauguralis..publice defendet, Opponentibus..." and after the final page a Curriculum Vitae and Theses 1-5. The first copy has Phil.Dr. after the author's name? > > Was it customary at the time to publish a dissertation with a different t.p. before and after the successful defense? > > > Allen > > > > > > > > Allen W. Thrasher, Ph.D., Senior Reference Librarian > South Asia Team, Asian Division > Library of Congress, Jefferson Building 150 > 101 Independence Ave., S.E. > Washington, DC 20540-4810 > tel. 202-707-3732; fax 202-707-1724; athr at loc.gov > The opinions expressed do not necessarily reflect those of the Library of Congress. > > From mmdesh at UMICH.EDU Wed Oct 31 23:06:11 2007 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Wed, 31 Oct 07 19:06:11 -0400 Subject: Contact information for D. G. Dhavale Message-ID: <161227081455.23782.11189254595618081361.generated@prod2.harmonylists.io> He was one of my professors at the Fergusson College during my student days (1962-66). I would suggest you contact the current principal of the Fergusson College in Pune and they should be able to find this information for you. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Toke Lindegaard Knudsen Sent: Wed 10/31/2007 4:52 PM To: INDOLOGY at liverpool.ac.uk Subject: Contact information for D. G. Dhavale Dear Indologists, Would any of you happen to know if D. G. Dhavale, retired professor at the University of Pune and Ferguson College, Pune as of 1996, is still alive? If so, is there a contact address or email for him? Many thanks. Sincerely, Toke